Beruflich Dokumente
Kultur Dokumente
ACCESSION No.
CALL No
SRI
VEHKATESWARA UNIVERSITY
TIRUPATI
SAMBODHI
VOL. XXII
(Professor A. M. Ghatage Felicitation
1998-99
Number)
EDITORS
J.
B.
SHAH
N.M. KANSARA
\
.
0,
INSTITUTE OF INDOLOGY
4.HMEDABAD
TOR FXCHANG6
SAMBODHI
VOL. XXII
(Professor A.
1998-99
M. Ghatage
Felicitation
Number)
EDITORS
J.
B.
SHAH
N.M. KANSARA
L. D.
n
SAMBODHI
VOL
XXII,
1998-99
:
Editors
J
B Shah
N
J
Kansara
:
Published by
B Shah
-
L D
Institute of Indology
Ahmedabad
Price
:
380 009
(India)
Rs. 150-00
setting
:
Computer type
Sharadaben Chimanbhai Educational Research Centre, 'Darshan' Opp Ranakpur Society, Shahibag, Ahmedabad-380 004 (India)
Printer
:
Prof. A.
M. Ghatage
Professor A. M. Ghatage
Prof Ghatage was born
village in the Gadhuiglaj
on the 10th of August in Hasurchampu, a small Taluka of Maharashtra He was educated at the primary
level in the English School at Gadhmglaj His High School education was at the Rajaram High School, Kolhapur He was graduated as a First-divisioner B A A, of the University of Honours in 1932 and post-graduated as a First-class
with Prakrit and Pali and again with Sanskrit and English Shn
Ghatage got his Ph D degree at the same university in 1940 under the guidance of Prof H D Velankar in Sanskrit Linguistics, with "History of Causal Formation in Indo-Aryan' as the subject of his doctoral dissertation Thanks to a
New
and Historical Linguistics at the University of Pennsylvania Philadelphia in the year 1956-57
His teaching career
began
as a Lecturer in
Ardhamaga^M
at the
SP
College,
Pune
in 1935-36,
and next he joined the Rajaram College, Kolhapur as of Sanskrit and Prakrit from 1936 onwards With the merger
of die Kolhapur
in the Karnataka College, Dharwar, as also in the Nagpur Mahavidyalaya, in the same post During his stay at Philadelphia in 1956-57, he supervised over the Rgveda students for one term in the absence of
and served
Pune,
Prof Norman Brown From 1957 his services were loaned to the Deccan College, first as the Professor of Linguistics, and next as the Director of die Language
Project,
and Head of
the Department of
Linguistics, this
was
till
1978
Advanced
worked
Studies in Linguistics, as also the Joint-Director, of the Deccan College, Pune In 1973 he was appointed as the General Editor of the project of the Sanskrit
Dictionary on Historical Principles He retired from this post on the 10th of August, 1983 at the age of 70 years, but was asked to continue as Emeritus Adviser to the
IV
months
On
Pune and
Mired
Again
1987, he
to take
Sanmati Tirtha,
was requested by the charitable institution named up the Project of the Dictionary of Prakrits and since then
Pune Upto
March, 1995, two fascicules of the dictionary containing the "A"-reference to the
Sanskrit, Prakrit
and
1978, and
22
degree,
He
taught
Modern
Linguistics at the
Summer
University, Kurukshetra
(UP)
two
62
at the
archaeological excavations, one at Harappa Brahmagm He delivered the Wilson Philological Lectures in 1961Bombay University, and m 1968 on Applied Linguistics at the
at
Shivaji
University, Kolhapur
one
at
Brhmagm
He
research articles
has published 20 books, edited three Seminar Reports, and about 75 and papers in various oriental journals As the Director of the
Project,
Languages
in India
he organized five
Summer
Schools,
He was
Puraskara Hydrabad 1993, and Hemacandracarya Award at Delhi in 1998 Smce 1993, he is a Life-Member of the Bhandarkar Oriental Research Institute Pune, and smce 1993 of the Lmgustics Soaety of India He was elected as the Honorary ecretary of the Bhandarkar Oriental Research Institute, pTe, o of three years, and agam for the second term up to 1999 He has reeled Period
at
Ahmedabad Session in 1985 He presided over the First National Prakrit Conference at Banglore in December, 1990 He was gwen an award for his work on the Praknt Dictionary, and another award called Prakrta Jnanbharatl
CONTENTS
1
Jama
studies in
Europe
Colette Caillat
Siddhasena Divakara
3 Invocatory Sanskrit Verses in Jaina
Inscriptions
A.
Dhaky
11
Kamataka
Hampa
Z
Nagarajaiah
19
A. Desai
36
of Visvanatha
Mahadeva Bhatta
verses
Ramarudra
Swera PrajapaQ
39
Bhattacarya
Salom
Joshi
S
43
Naikar
Chandramauh
49
Kumarapaladeva
in the
Dutangada of Subhata
Critical
Review
57
69
P Agrawal
Yajneshwar S
Shastn
75
L Jain
83
12
of Marriage in
Sunanda Y Shastn
96
108
N M N M
Kansara Kansara
119
121
16
'<<H J
HlltH
132
17
"
138
18 <HNl4
152
19
157
20 HfeHCHS
21
160
.HlH
HRl
165
171
22 dlHUX 23
173
VI
Reviews
Outline of Abhinavagupta's Aesthetics
by
Kulkarm T S Nandi
Parul
217 227
Mankad
Ram
Shndhar Andhare
Somam
229
231
A.
Dhaky Varsha
G Jam
Gam
edt
by
Boiled
Nyayasangraha by
Mum
Nandighosh
Shasta
N N N N
M M M M
Kansara
Kansara Kansara
Kansara
233
236
238 240
Kumar
Pagariya
N M
K.
Kansara
241
Acaranga
Prathamna &rutaskandha
Prathama Adhyayana by
Jaiiusm
in
Chandra
N M
Kansara
242
India
Photographs by
K. Lele
Saptaka
Wndngs on Music by
M A
Dhanky
N M N M N M
Kansara
244 247
249
Kansara Kansara
Sanskrit Ramayanas odier than Valmiki's The Adbhuta, Adhyatma and Ananda
Rajagopalan
N M N M
Kansara
Kansara
251
252
N M N M
N M
N M N M N M
Kansara Kansara
254
254
255
Dr Rajendralal Doshi
Vadi-Vuiodah of Sankara Misra
Kansara
Ed by Dr Vishvambhara-nathagin
Misra-Nibandhavali
alias
Kansara
257
258
Sastriya-Shodha-
Kansara
Dhatupratyayalokah Dhatvarthacandnka Ca
Dr Goparaju Rama
Kansara
259
VII
3nef Notices
The Poetry
Atmanves'I
of Business
Nandana-Kalpataruh
Muktaka-Sataka
Lord Swarnlnarayan
Pimage
Bhadara-na Tara
Gatha-Manjari
Patram Puspam
N N N N N N N N N N
M M M M M M
M M M
Kansara Kansara
Kansara
261 261
262
263 263
Kansara Kansara
Kansara
264
M. Kansara
Kansara Kansara Kansara
264
265
265
266
268
Acknowledgements
Statement about ownership and other particulars about Sambodhi, the Yearl Institute of Indology, Ahmedabad to be published in th
every year after the
last
day of March.
FORM
1
.
IV
(See Rule 8)
Place of publication
Periodicity of
Printer's
its
Ahmedabad
Yearly
2
3
publication
Name
Indian
Nationality
Address
4
Publisher's
Nationality
Name
Jitendra
Shah
Indian
Address
Director
Editors'
Names
2
Nationality
Indian
Address
Institute
-
of Indology,
Ahmedabad
6
380 009
Name and
Individuals
addresses of
who own
the Nil
Shares
I,
Jitendra
B Shah, hereby
t(
the best of
my
Jitendra B. Shal
Director
",
1 ,
Ernst
Leumann
"It
is
wrote
or scarcely noticed to what an extent the history of any science is dependent on the local distribution of its material" (.Indian Antiquary 27, 1898, p 368-370 = Kleme Schnften [infra] p 294-296) As far as Jama studies are concerned, this remark has proved up to this day For the fact that,
known
thanks to the action of Buhler (sometimes helped by Jacobi) and of Albrecht Weber, the Berlin National Library had bought many Jaina manuscripts already during the years 1870-1888, and the fact that, later, E Leumann further
collected
library,
new Jaina (especially Digambara) manuscripts for the Strassburg explain why, in Europe, research on Jaimsm has for many years been
concerned especially canonical, "procanomcal" and Germany or in association postcanomcal texts, has been conducted specially with German scholars, and has often been written not in English, but in German (or in French, Italian ) But, due to the considerable development of the
philologically onented, has
and of anthropology, perhaps also due to die important influx North America, it appears that, since two or have been attracted to the the of Jains and the Jama study community On die other hand it should be acknowledged diat some books concerning Jama art have also been published,
science of religion
of
Jams
first
Klaus Bruhn, The Jma-images of Deogarh (Leiden 1969), to which can be added La cosmologie jama, presentation de Colette Caillat, d'apre's les documents recueillis par Ravi Kumar (Pans 1981), an English rendering of the latter is due
viz
to K R Norman, The Jama cosmology (Basel, Pans, New Delhi 1981) Further, after Los Angeles - New Orleans, the Victona and Albert Museum (London) arranged a remarkable presentation of The peaceful Liberators Jama art from
India
issue of
4,
November 1995 - 18 February 1996), as recorded in the Souvenir Ahimsa, the quarterly magazine of The Institute of Jainology (Vol 5, 3Sept -Dec 1995)
(23
A conspectus of some of the fundamental books and of more recent studies on Jaimsm can be found m the lists published by Klaus Bruhn and Colette Caillat in Jam studies in honour of Jozef Deleu Edited by Rudy Smet and Kenji
COLETTE CAILLAT
SAMBODH
Watanabe (Tokyo 1993), under the tide "Jainology in Western publications" (p "I Philology , by K 13-66) Bruhn, "II Linguistics, mainly Middle Indo-Aryari by C Cadlat, further "The study of Jama art", by K. Bruhn More specializec
1
have elsewhere been published by K Bruhn, e g recently, i "Bibliography of studies connected with the Avasyaka-commentanes", in the Catalogue of the papers of Ernst Leumann compiled by B Plutat ([c/ infra], p
bibliographies
119-136)
is
available
in
The "Svetdmbarc
Canon"
Based on editions held in the Library of the Australian National University Compiled by Royce Wiles, Canberra, April 1997 Further, a "Review article"
"Recent Jain research", due to Paul Dundas, "is intended to be a resource foi graduate students and non-specialist instructors who wish to onent themselves
religion"
can be supplemented by the "Bibliography of secondary sources" included p 261-270 of the valuable book, by P Dundas, The Jains (London and New York, 1992) In this publication, Dundas naturally presents the major
aspects of Jaimsm, he also shows particular interest in the history and evolution of the community Further, in recent papers, he examines some sectarian trends and polemics, and the reactions of Jaimsm to the general historical and social
conditions, in
respects
an attempt to view Jaimsm in the global Indian context In several he appears to be attracted towards the investigations conducted
by
that
as John Cort and Phyllis Granoff a sign interchanges between American and European "Jainology" are developing
present, social
At
and anthropological studies are flourishing in UK, as testified Michael Camthers and Caroline Humphrey, The assembly of listeners Jams in society (Cambridge 1991), Marcus Banks' Organizing Jainum in India and England (Oxford 1992), Caroline Humphrey and James
by
several
the
Jam
UK and with Germany, he seems particularly interested in Jaina reform movements (c/ his 1994 doctoral
both with
Bulletin dEtudes Indiennes
Laidlaw, The archetypal actions of ritual A theory of ritual illustrated by rite of worship (Oxford 1994) As for Peter Flugel, who is connected
[unpublished] dissertation, and his recent paper "The ritual circle of Terapanth Svetambara Jams", published in the [infra] 13-14 (1995-96, p 117-176)
On
continued,
the other hand, philological studies, especially of the Svetambara eg by K. R. Norman, whose investigations focus on
canon are
grammatical
Vol
XXII,
1998
lexicographical,
on vanous
Jam/Buddhist parallels
Unfortunately, the untimely death of R Williams depnved Jamology of a very gifted scholar, the editor of Two Prakrit versions of the Manipan canta (London 1959, James G Forlong Fund 26) and author of
Jama Yoga
Jambuvyaya,
treatises
A survey of
the
mediaeval Sravakdcdras
Mum
as well as with Walther Schubnng Recently, "procanomcal" of the Digambara tradition and the evolution of Jama thought have drawn the attention of J Johnson, Harmless souls Karmic bondage and religious change in early Jainism with special reference to Umdsvdti and
Kundakunda
a
(Delhi 1995)
new very
That which
Tattvdrtha Sutra
classic
it is now endowed with by the late lamented Nathmal Tatia, Jam manual for understanding the true
Sponsored by the Institute of Jamology, London, and published in the series "The sacred Series of the International Sacred Literature Trust in association with Harper Collins Publishers", this
nature of Reality
(London
1994)
is evidently meant for scholars interested not in the Sanskrit as such, this is a very language or in sutra-style, but in philosophy and religion
translation
valuable contribution to
Jama
studies
Germany Some
scholars, in
tools, as
well as the conceptualization of "Jainology", and trend of contemporary epistemology (cf infra)
Thanks to the "Glasenapp-Stiftung", important articles and monographs of previous scholars are now conveniently collected and published (by Franz
Steiner Verlag
Stuttgart),
in
Schnften They include the works of Hermann Jacobi [1850-1937] edited by B Kolver (1970, Glasenapp-Stiftung 4 2), of Walther Schubnng [1881-1969] edited
by K Bruhn (1977, Glasenapp-Stiftung 13), of Ludwig Alsdorf [1904-1978], two volumes, edited by A Wezler (1974, Glasenapp-Stiftung 10 and 1998, Nachtragsband Glasenapp-Stiftung 35), of Ernst Leumann [1859-1931] edited by Naluu Balbir (1998, Glasenapp-Stiftung 37) The latter can be supplemented by two odier publications One is the Catalogue of the papers of Ernst Leumann in
the Institute for the Culture and History of India and Tibet, University of Hamburg Compiled by Bute Plutat (Stuttgart 1998, Alt- und Neu-Indische Studien Hamburg 49) The other is the remarkable Catalogue of the Jama manuscripts at
COLETTE CAILLAT
SAMBODHI
Leumann
a century
ago
Among
is
the
"Jaina concordance
,
concordance", by K
of the Studien bibliographical report" zum Jainismus und Buddhismus Gederikschnft fur Ludwig Alsdorf (ed Klaus Bruhn und Albrecht Wezler, Wiesbaden 1981, ANISH 23) In this memorial volume,
of
ten, out of 25
articles,
and Jama
attention
exegeacal
a subject that,
of
late,
has
attracted
I"
some
by K
his essay is, naturally, a tribute to Bruhn, a previous student of Alsdorf Alsdorf, who, himself a pupil of Schubring, was therefore a member of the
Leumann
parampara, on the other hand, it is also a sort of research program in a vast and intricate subject in which Leumann had been specially interested, as shown by his Ubersicht uber die Avasyaka-Literatur (Aus dem Nachlass hrsg
von Walther
Erzahlungen
Schubring,
(Leipzig
1897), cf
drafted by Bruhn in 1987, in Leiden, "Sectional studies in Jainology" (published in the Panels of the VUth World Sanskrit Conference, vol VI, ed C this scheme relates to "Jaimsm with special Caillat, Leiden 1991, p 36-54) reference to ethics"
been
Meanwhile,
including references to the canonical commentaries) have continued to be published, among others the posthumous edition, by Deleu, of Schubrmg's
Nayddhammakahdo
(Mainz 1978), in fact a critical summary of the text, with 2 appendices. Gustav Roth's MaHf-Jfidta study (1952) has been made available
B Bolide's Studien zum Suyagada I, U (Wiesbaden 1977, (Wiesbaden 1983), Wiesbaden-Stuttgart 1988) have prompted various comments, in particular by K. R, Norman and H Tieken (WZKS 25, 1981, 30, 1986) Though it was published in Japan (thanks to the very active Chud Academic Research Institute Philologica Asianca Monograph Series 10, Tokyo 1996), mention can also be
made
Royce Wiles,
Introduction,
of Nvrayavaltyasiiyakkhandha. Uvangas 8-12 of the text-edition and notes (1969) by Deleu, the
the fifth
author of
Viyahapannatti (Bhagavai),
Anga of
the
Vol
XXII,
1998
At the same time, Leumann's direct or indirect pupils also have given much attention to the canonical commentaries, the importance of which has been
emphasized again and again, e g by L Alsdorf, "Jaina exegetical literature and the history of the Jama canon" (m Mahdvira and his teachings, ed A. N
Upadhye, et
al
,
Bombay 1977, p 1-8) The letter's student, Adelheid Mette, m monograph on Oghanuyukti (331-337, 372-595) and on
and Brhad-bhasya laid the foundation for a systematic study of the ogha-pinda literature For this subject research tools are provided also by B Boltee, Pdda index of the Pinda- and Oha-Nyjutti (Stuttgart 1991),
and Materials for an edition and study of the Pinda- and Oha-Nijjutti of the Svetdmbara Jain tradition, II Text and glossary (Stuttgart 1994) The same scholar also published The Nyjuttis of the Svetdmbara Siddhdnta Aydranga,
Uttarajjhdyd and Suyagada (Stuttgart 1995), as well as Bhadrabdhu, Brhat-Kalpa-Niryukti and Sanghaddsa Brhat-Kalpa-Bhdsya (Stuttgart HI Romanized and metrically revised version, Notes from related 1998), viz
Dasaveydliya,
III Glossary of selected words These three texts and a selective glossary volumes are dedicated respectively to Pt D D Malvania, Dr (Mrs ) Madhu Sen, Prof H C Bhayam, the first of them includes the "Glossary of Schubnng,
by Elfrun Lmke (Appendix, p 375-411) Digambara counterparts of the above texts had been addressed by other students of P Alsdorf Das sechste Kapitel von Vattakeras Jam, Pinda-suddhi by R
Doctrine of the Jamas"
dhdkamma Abschmtt
der Pinda-mjjutti
(New
Delhi 1983), by
Dogmatik (bearing on Mulacara, chapter 5, Wiesbaden 1975), by K. Oetjens, Sivdryas Muldrddhand (Hamburg 1976) Naturally, most of these publications include the study of grammatical and linguistic problems, and of points of vocabulary Further, formal studies on canonical texts have attracted the attention of Bansidhar Bhatt The canonical niksepa Studies in Jama dialectics (Leiden 1978, cf Idem, "A composite niksepa in the Accra Niryukti,
Erne Digambara
K Okuda,
1-9,
also
"Acdra-Culds
Though Leumann's
investigations in the "Avasyaka-Erzdhlungen" ceased after 1900, nevertheless his publications and unpublished papers (supra) contributed, since about 20/30 years, to a renewed interest in Jaina narrative literature, in
Germany and in France, as can be seen from the Proceedings of the International Symposium on Jama canonical and narrative hterature, Strasbourg 16-19 June 1981 (ed Nauru Balbir and Colette Caillat, Indologica Taurmensia 11, 1985, p,
COLETTE CAILLAT
In this volume, several aspects of this topic are considered
SAMBODHI
15-339)
Bruhn,
"Repetition in
Malvama, "On Bhadresvara's N Balbir, 'The Kahdvall, C B TnpathI "Pancakalpabhdsya and cognate texts", thesis should also be doctoral one etc More than micro-genre of dana -stones", editio princeps, mentioned, viz I Hoffmann, Der Kathdkosa (Munich 1974
Jama
narrative
literature",
D D
Alt-Gujarat. with a German translation), Georg Baumann, Drei Jaina-Gedichte Verclas, Die Avasyaka-Erzahlungen uber die Upasargas im (Wiesbaden, 1975), (Hamburg 1978) Also related Vergleich mit den Versuchungen des Bodhisattva
to
what Bruhn
calls the
"Avasyaka-cluster"
is
Problem der personalen Beitrage Butzenberger Die Jmistische Beweise fur die existenz ernes Identitat Moreover, at present, Prof Snnivasan jiva im Viiesdvasyakabhdsya, 1991) the NUaketi (and (Hamburg) is preparing a book on Ahimsd discussions
the doctoral thesis of
mm
ethics,
spite of epistolary
Levi),
was greatly
Middle
Jama
gam some
benefitted
its
insight
into
the
Schubrmg's land help, C Caillat could 6vetambara canonical literature She also was
Institute of Indology
(Ahmedabad) and
successive
Canddvejjhaya
(Paris
her edition-French translation-commentary of the 1971) is based on manuscripts from Berlin and
Ahmedabad, where also the Atonements in the ancient ritual of the Jama monks have been published (1975, L D Series 49) Relations between the French and the German and Indian scholars and institutes remained friendly ever since, and
contacts with the Indological institutions in
later,
Munster continued
Nahni
Balbir,
Ahmedabad, Hamburg, Berlin, and, after her Ph D thesis on the sur le don (Pans 1982 [editio princeps, was encouraged by K. Bruhn and C B
TnpathI to turn to the study of the Avasyaka tradition, and submitted a doctoral
thesis Etudes d'exegese
jama les Avasyaka (Pans 1986, unpublished) It includes a comprehensive and analytical survey of the Avasyaka Niryukti and its prose commentanes (with emphasis on the narrative aspect), and on the exegetical
vocabulary and methods of the Jauia
commentanes
been
Vol
XXII,
1998
published, along with a select glossary prepared by a German colleague, Thomas Oberlies (who added a large selection of Middle Indo-Aryan lexemes and their
etymology)
gdnerale et
The
title
is
an obvious reference to E
Introduction
Nalmi
Balbir,
Avafyaka-Studien
English
33-197,
201-472,
summary p
473-482],
Thomas Oberhes, Avasyaka-Studien Glossar ausgewahlter Worter zu E. Leumanns "Die Avafyaka-Erzahlungen" [203 p ] (Stuttgart 1993, ANISH 45, 1, 45, 2) N Balbir has also published many monographs and participated in several collective projects (c/ among others, her analysis, edition, French translation and commentary of Raidhu's Anatthami Paddhadi, in Indologica Taunnensm 14, 198788,
p 47-77)
on
the Viwdhatirthakalpa, passages of this text have been had been no analysis of the whole
composition This has been attempted by Christine Chojnacki, reader in Sanskrit the Lyon University Vividhatirthakalpah Regards swr le lieu saint jama
I French translation and commentary, II Annexes) (Pondiche"ry 1995, 2 vol The same scholar recently examined Mahes'varasun's Jfidnapancamtkatha, in the Bulletin d'Etudes Indiennes (= BEI 15, 1997, p 31-113, cf infra)
some books are based on field work and anthropological C Mahias, Dehvrance et conwviahtf le systeme culmaire des jama is an (Pans 1985) investigation of the food system of Digambara Jains, especially of the Agrawala caste in Delhi, N Shanta, La voie jama Histoire,
Finally, in France also,
outlook
spintuahte,
vie
des
ascfres pelerines
de
Vlnde
(Pans
1985),
after
life
(English translation
Pilgrims
It
of the
Jama Women
Ascetics, Delhi
1997)
attention of scholars
The Netherlands also, Jamism has retained the Tieken shows interest in "Textual problems in an early B Bolide, cf supra), Suyagada passages studied by
and in Prakrit
in
(especially
to
in
Moksa
Umdsvati (Wiesbaden 1983), as well as in the almsbegging ritual of the Digambara monks, while J Bronkhorst (now in Lausanne, Switzerland) has several publications on the history of Jaina philosophy, cf The
Jamism, according
and the beginning of the 20th century, thanks to the small but valuable collection of Jaina manuscripts acquired especially by
In Italy, at the end of the 19th
COLETTE CAILLAT
Gubernatis in Surat and
SAMBODHI
and
A De
Bombay
have been published But, more recent years, this branch of Indology has been comparatively neglected Nevertheless, law books have retained attention, and O Botto translated H Nitivakydmrta di Somadeva
translations of Jaina texts
Sun
(http
it is
of the "Societa Indologica Luigi Pio Tessiton" Udine, can also be mentioned (cf their Web-site), as in touch with the Jaina community in Bikaner, where Tessiton's intercourse
(Torino 1962)
activities
The
with
Mum
Dharma Sun
is
well
remembered
Carlo
della
Casa has
recalled
"Gli studi
Internationale di
edit Tessiton's
Convegno proposed to
unpublished papers
little
Due
to
circumstances,
has been
done
in
Eastern Europe
concerning
Terentyev, on "Umasvan's Tattvartha-sutra as the oldest source of postcanomcal Jainism" (cf Russian Academy of Sciences,
Moscow 1983)
The above bibliographical notes only aim at giving a general survey of the main trends of Jaina studies in Europe Other indications will be gained from the Acts
Qvarnstrom in Lund (Sweden) in June 1998 exchanges between European and American scholars interested in Jaimsm Another forum can be found in scientific it has been recalled above that the Bulletin d'Etudes journals Indiennes (Paris)
that provided
by an opportunity
Olle
for
Indologische Studien
has welcomed articles concerning Jainism The same is true of the Berliner see for instance, among several others, Th (= BIS)
Oberhes, "Die Erzahlungen vom Kampilya-Komg Brahmadatta Erne Untersuchung im Anschluss an Vorarbeiten von Ernst Leumann" (BIS 9/10 1996, p 259-313),
etc
Other publications have been aimed at the general reader, specially those encyclopaedias, eg, in France, in the Histotre des religions (Bibhotheque de Pl&ade, Paris 1970, reprint, with bibliographical additions, 1999), in
or,
m
la
Italy,
in the
Enadopedia (Roma 1996) In Germany, the volume und Mythen des wdischen Subcontinents, edited by H Haussig and H Bechert (Stuttgart 1984), i.e the volume 1 5 of the Worterbuch der Mythology (ed H Haussig) includes a chapter "Die Mythologie des Jmismus" (p 205it had 284) by J Deleu been published independently already in 1978. Jaimsm will naturally be the subject of several chapters in the volume on
Cotter
Vol
XXII,
1998
some
mentioned
Mette, Durch Entsagung zum Hetl Eine Anthologie aus dej Literatur der Jama (Zurich 1991), the French translation, by Nahru Balbir and C Caillat, of
other initiatives
could be mentioned
numerous Indian and Jama communities who reside in Leicester (England), a Jama temple has been consecrated in that town, and a Jama University proposes
Jaimsm Similarly, in Antwerp (Belgium), "Sarasvati, a multi-lingual (English, Research Centre Indology" announces "in preparation Hindi, Gujaratl) publication on the philosophical, religious and cultural aspects
a three year course of
Jaimsm
"
In
(Jam Samaj Europe Publications, 1985), by Paul by Pierre Arruel, of Vilas Sangave's Aspects of Jama religion (Le jamisme Philosophie et religion de llnde, Pans 1999) A more well is book due to Kurt Titze, who "sees himself as an ambitious, planned intermediate between scholars and the general user of public libraries", and secured contributions by K Bruhn, Jyoti Prasad Jam, Noel Q King, Vilas A Sangave, and others Jaimsm, A pictorial guide to the religion of non-violence,
issued
Jainism
Delhi 1998
Fundamentals of
Vows and six Avashyakas The Ethics (edited by Carla Geerdes 1999 [http //wwwherenow4u de/ger/spr/rehgion]) the paper is based on a short lecture held in Berlin in Dr N K Jain's Yoga School (20 04 1997) Further short documentary
Internet,
is
due
to
Klaus
Bruhn
Five
Jama
films dealing with various aspects of Jam culture (diksa, Digambara monks, pilgrimage to Palitana) are now regularly shown on French channels (directed Duhaut, D Soltan and F Raboton, etc) by J
From the above survey it should be clear that, m Europe, in spite of the limited number of scholars who have more or less specialized m Jamology, progress has
continued regularly,
new
projects
is
have been started, new problematics have more and more informed and interested
Jaimsm
10
COLETTE CAILLAT
:
SAMBODHI
FOOT NOTES
1
Before the 1870-1871 war between France and Germany, Strassbourg was in France
After the
After the
Jam
Journal,
Calcutta,
January 1970, p
3-12,
and
the
subsequent description of the project in Beitrage zur Indienforschung Waldschnudt zum 80 Geburtstag gewidmet, Berlin 1977, p 67-80
3
Ernst
Cf Colette
Rajasthan", Bikaner,
M A
Dhaky
As one of the sources complementary to the Buddhist proper for the study of the Buddhist doctrines, philosophy, and epistemology, are notices figuring in the
Nirgrantha literature This field is particularly valuable for the period between the fifth and the ninth century A D , when several dialectical and
at
some
length,
sometimes
in
considerable
somewhat rarely just neutral, take into account the then prevailing Buddhist conceptual as well as epistemological positions on the bases of the then available works of the famous Buddhist masters, particularly Nagarjuna Asanga, Vasubandhu, Dinnaga and Dharmakirti The additional, indeed sterling,
nature or,
importance of such Nirgrantha notices is also due to the citations they contain of the many non-Sthaviravadm works, all in Sanskrit and now lost, some today available only in Tibetan translations The useful and relatively earlier
Nirgrantha works of the Northern tradition which
well as very valuable data are the
'
embody
these inteiestmg as
auto-commentary of Mallavadi called the Dvddafdra-naya-cakra (c A D 550-600) and the elucidatory further 2 Gandhahasti commentary on it by Simhasura Ksmasramana (c A D 675) Siddhasena's commentary (c A D 760-770) on the Sa-bhdsya Tattvdrthddhigama-sutra of Umasvati (c A D 350), and Haribhadra's
,
10th century
AD)
The work to
two
distinctions
be
briefly
introduced
in
this
c
paper,
the
Bauddha-
A D
400-444), possesses
known Nirgrantha work which dwells on the philosophical doctrines of the Mahayanic (and possibly other contemporaneous and allied or otherwise) post-canonical Buddhist schools
is
the earliest
Second,
*
it is
its
See
Appendix to
12
1
MA
DHAKY
the
SAMBODHI
Sanskrit *, it succinctly dwells on the delineation of creed without seriously indulging in their refutation positions of the Buddhist
in
mam
doctrinal
This
work
is
relatively less
even the
6 this paper to focus on its an attempt, hence, is made Nirgrantha scholars content without delving into the details and without resorting to serious
7 interpretative efforts
left to
Buddhism
The work,
as is available, contains
31 in lieu of 32 verses
and not the concluding (as had been suggested), stanza is lost Siddhasena's works are known not only for their terseness but also profundity At the same time, as often, his style does not allow an easy access to its core and essential content The Bauddha-Santdna-dvdtnmsikd, as its rubric would
(invocatory),
suggest,
must
in the
of pratitya-
samutpdda or the 'principle of dependent origination' However, it covers a about the larger field of the basic Buddhist notions, concepts, and postulates
nature of Reality and concomitant themes The Dvatrimsika, in the process of exposition, presses into service the then up-to-date jargon of the Buddhist
From the concepts noted and the terms used, Siddhasena seemingly was familiar with the works of Nagarjuna, and possibly of the Vaibhasika, Sautantnka, and other pre-Yogacara school masters who flourished
philosophical visions
Vasubandhu (c A D 400-480) s as also possibly several some plausibly now unknown Buddhist writers
,
Dmnaga's celebrated apohavada (whether sabddrthdntara or arthdntara) and his logical positions, not to say of Dhannakirti's amplified and refined statements
which place
postulates
in
earlier
clearer
Buddhist theories and epistemological as well as logical light and more defendable position, are absent in
This
(c
is
Siddhasena's
composition
flourished before
Dinnaga
A D
480-540 or
No old elucidative commentaries (excepting a late medieval one on the 21st, the Pardtmd-dvdtnmsikd w ) are available on Siddhasena's dvdtrimjikds Since he
is
subtle, concise,
his
terms of major challenges in the Nirgrantha ddrfanic literature, not only the content but also his intentions Sukhlal Sanghvi and Dohi 11 as well as Pmakin Dave 12 who worked on his dvdtnmsikds, them tough The paucity of older manuscripts in sufficient number
Bechardas
had found
added one
more impediment
in deciding
in
Vol
XXII,
1998
THE 'BAUDDHA-SANTANA
works
13
editing
briefly
or interpreting his
touched upon
this
Bauddha-santdna-dvdtrimhkd in
However, Vijayasusfla-sun, recently has attempted to comment on it in Sanskrit with the help of the notes left by his guru, Lavanyavyaya-sim 3 , casting as he did some light on the content and intent of this important composition I shall not attempt to translate the text Such an endeavour needs much deeper study
and can involve considerable period of time, at fust in understanding Siddhasena and then projecting his perception and portrayal of the Buddhist concepts, and next initiating comparisons with those known from the Buddhist
sources themselves, followed
the total content
by a
sensible
and
Dvdtrimsikd concerned
he employed in the These terms indeed are a sufficiently clear indicator of how closely acquainted was he with the Buddhist philosophy
he uses
I
shall,
m
is
the
present Dvdtrimsikd
are clear
enough,
(neiscence
it
is
the
often dense
nirvana
and
true
knowledge),
viveka
(discretion),
pudgala-skandha
physical or material-
aggregate),
sunyatd
(void),
mamatva (attachment or
ego),
bhdvand
wellknown concept of the interdependent coongmation or relational causation which included factors of momentary manifestation in the flux of existence Santdna 's wellknown metaphorical
association
is
expressed
here as
santdnam bhdvandrtham vd sarit-prdta-pradipavat (6') Further on, Siddhasena refers to the mahdbhutas (primary or elemental varieties of Nature), rupa
(material
(standpoint),
how
vijndna (discriminative consciousness), naya the vikalpa (mental discourse) comes into play (7) Then which the terms such as moha (delusion), trend (greed)
thought
(memory), mana. (mind), sanikalpa (relatively determinative or discerning ?) cetand (consciousness), karma (deed-latency), and the upacdra
all
or most of which
At some places, his statements of course are as lucid as they are accurate and For authentically Buddhist and their meaning at once becomes intelligible instance when he writes 'cittavad rupakdya-sya vailaksanyam ksane ksane (10'}',
referring to the character of the riipakdya
(set of forms) that changes at
each
14
MA
in
DHAKY
SAMBODHI
moment
He
next refers
to
samskdra
(latency or
modal
disposition),
]dti
(birth),
jfidti
(race),
vyndna (perception),
of naturahty
telling
,
panca-skandha (five naturalities), skandha-prakdra (the type involved ?) and the validity of sunyatd This is followed by one more
observation on
the
denial of the
existence
of Self with
reference
to
its
morphistic externality 'Bdhyam-dyatanam ndtmd yathd netr-ddayas-tathd, (13") Next follows the important Buddhist considerations of the hetu-pratyaya
(principal
notion of the momentariness and apparent contrnuahty and next extinction of al phenomemc activities, like a lamp-flame Itsanikatv-ddi-suddhej-ca mrvdndcca pradipavat
(16')'
(15")',
it
M and how
is
and "Nirvdnam sarva-dharmdndm-avikalpam ksane ksane brought about by the hetu-pratyaya-bheda (differentiation
reality of
nirvana
and
its
with
citta
it
is
impressed on or generated or
very telling verse next follows about the 'apparent and the virtual' in relation to prajfid or cognanvity by using the metaphor of the face
manifested
and its image in the mirror 'Darpanast/mm-iva prajnd-mukha-bimbam atanmayam, tat-samuttham ca manyante tadvat-pratyaya-janmanah, (22") The
next verse is equally profound in meaning and pulsates with the wisdom of the Buddhist way of looking at objects and phenomena, where the metaphor of the memory of a dream is employed with acuity 'A/a sdmagri-svabhdvo'ya.m ato n-
svapnopalabdha-smaranam mvrttis-ca na nety apt (23) The similes and metaphors he uses in the next verses (pataha-dhvamvat-loka. (25 ) or vifca/poVom-vahmvat (30") etc further clanfy the Buddhist perception of the
djnana-bhedatah,
1
'
phenomemc
factors and the apparent Reality Although these verses cannot phrase by phrase be traced in the known Buddhist works, the ideas and choice of words as well as the flow and direction of thoughts are faithfully Buddhist and are replete with the typically Buddhist insights, motifs, and imagery
The
summing verse affirms with an ending note that this represents Buddha's (thought-constructs and) preaching sdsana-pranayo munch (31') (The entire Dvdtnmtika is reproduced at the sequel for for it is not
last
or the
reference,
It
Vol
XXII,
1998
THE 'BAUDDHA-SANTANA
15
See
Dvddataram nayacakram, pt
pp 14-17
1,
(Ed.
'Introduction' (Sanskrit,)
&
'Introduction' (Gujarafi)
of a notice
in the
Prabhdvaka-carita
Samvat
880 / A.
A.
D 353 D However,
Mum
this date
Jambuvijaya places the famous dialectician in the fourth century cannot be correct since Mallavadi had commented upon
Hence he has
A.
D 450
Moreover, Mallavadi,
A.
in his
DvadaAara-nayacakra,
Avafyaka-mryukti (c
A.
550)
he
Dinnaga
(c.
A.
480-540) Hence he
best placed
(C/
I,
Ahmedabad 1996,
pp
Mum
First,
D 625
no
notice of
Dharmaldrti's positions
Sunhas'ura's
grand
work of the
Southern Nirgrantha dialectician and epistemologist, Akalankadeva, particularly his Tattvdrtha-vartika, which is to be dated some time in the second quarter of the eighth
century A.
D Hence
c.
A.
760-770
life,
On
this
an abbadal pontiff
a long span of
at the earliest
be
placed c
A.
675 During
my
I
who
wrote
D 700, the southern works, be they Brahmanical, Buddhist, or Nirgranthist, were unavailable for consultation Hence the seventh century writers took no notice of
the works of the famous Mimamsaka thinker Rumania Bhatta, the great Buddhist philosopher and epistemologist Dharmaklrti, and the equally great Nirgrantha authors such as Samantabhadra (c A. D 550-625) and Devanandi c A D
Pujyapada
(active
650-680)
3
Among
vartika
the
more notable
16
MA
1965 (A
DHAKY
SAMBODHI
1909) Also
cf
A N
preface
Upadhye, Siddhasena's Nydydvatdra and other works, is uninformative, uncritical, and soaked with stiong
venom) A
third publication
titled
which incorporates
this
by VijayasusTla sun,
6 Tins was,
7
I
as will
be further
due to the
difficulty of
understanding
it
fully
Buddhism
an
attempt
8 This
is
at present
shall, therefore,
discussions
on
is
it
If
Dmnaga
will
have
Siddhasena Divakara
10 This
is
by Siddhicandra, a
friar of
the Tapa-gaccha,
who
For
Ahmedabad 1963
12
Ph D
Study,
his
Siddhasena's
Vyayasuslla-suris edition,
pp p 42
,
51-68
Also cf
13
See Vyayasus'IIa-sun,
pp
375-396
14 The Nirgrantha commentators (Devanandi, Simhasura, Akalankadeva, Hanbhadra, and later writers) cite a verse beginning with the words Ksamkdh sarva-samskdrdh which
is
yet to be traced
Vol
XXII,
1998
THE 'BAUDDHA-SANTANA
17
Appendix
I'lClfui
*)eH|lfl|4)
113
II
Mtllllci
?iflemif
^SRT
tlif^MI'
IRII
MH*! HI
wt
Ilill
'
II"? II
n^ ^>44)l4fM
ftfigf
^etiyuif
jfjtJt
M RddH, 11^?
II
18
MA
DHAKY
SAMBODHI
of ti&JMfuiiMft<4>i'<J
rfr
"TO *l(cl
T^Ptt
^(miIl*q'HieJio<4Hfll
r.
wrrat
jrat
wr
IRill
Hampa
1 1.
Nagarajaiah
Introduction
Jainism,
basic
in die
one of the oldest and richest religions m die world, has preserved its and original doctrinal characteristics Jaimsm rose to unrivalled brilliance held of letters, arts, architecture, culture and in the domain of politics
followers,
an uninterrupted history of diree thousand years and even tonearly six million, are found throughout the length and breaddi of India Though die basic canonical texts of Jaimsm are mostly in Prakrit, a good number of works are also found in Sanskrit and in some other
This religion has
day
its
regional languages
1
Kamataka
is
one of die
where Jainism
claimed great antiquity and where it never failed to receive the warmest hospitality and die sincerest devotion from die rulers and die people alike The advent of Jaimsm into the fertile regions of Karnataka is connected, and rightly
so,
(a
with die immigration of Jamas under their celebrated pontiff 6rutakevah person possessing die infinite knowledge of Jaina scripture) Bhadrabahu
his disciple die
and
the
Maurya Emperor Chandragupta and this happened towards C and the beginning of 3rd Century B C
India,
Acarya Bhadrabahu and his followers from North India came to South reached die present Jsravana Belgola Hassan district (Karnataka state)
and
settled
diere
In course of time
Jaimsm became
dominant
religion in
Karnataka and guided die fortunes of some well-known royal families It is not known exacdy what was die language spoken by those early Jams, but it is
believed that Prakrit
Jams
eidier adopted
it
settled
Kamataka,
their
own Dravidian
a non-aryan
22
many
At Sravanabelagola, die place of early settlement in Karnataka and at other places in the same state or wherever Jains went, constructed
monasteries,
inscriptions
donated liberal grants in cash and load and wrote a number recording such memorable events that happened dunng their life
20
HAMPA NAGARAJAIAH
SAMBODHI
time
more than 573 inscriptions and all volume entitled Epigraphia Carnatika, vol 2, and its re-revised edition has been published by Kannada department of Mysore University in Kamataka state (1973) Perhaps this is one and only instance in the world where so many inscriptions are found and where the
2 3
In
are
entire
volume of
inscriptions,
epigraphs of one
numbering around six hundred, is devoted to and only one place, a world record worth entenng
the the
Gumnes book
3
or
It
is
invocatory verses and conclude with some imprecatory lines, which can also be in verse
many
Invocatory lines
latter
enjoys
preference
skill,
The accepted standard and model is to make use of the poetical poetry prevails and the frequency of verses increase Therefore, even when
is in prose, it opens with a verse and that too with a Such a beginning was considered auspicious and prestigious
3 2
as documents, either official or private, had a specific Hence, language of the masses prevailed Jains were equally at home in Prakrit and Sanskrit Jaina inscriptions of Karnataka are, to a very
inscriptions
The
purpose in view
by
Sanskrit
is
3 3
The reason
already explained in 3 1
powerful media to propagate their philosophy among the masses, in the north (India) In the south the dominance of Sanskrit as against Prakrit appears to
have coincided with the spread of Sanskrit in the elite circles of the upper class, and the donars had Sanskrit leanings This fact is evident from the highei frequency of Sanskrit verses
331 It is interesting to note that even the Prakrit inscriptions contained, both the prefatory and the imprecatory portion written in Sanskrit Only the Prakril
inscriptions, of the early Kadambas of Banavasi, and Mayuravarman, does not contain any Prakrit invocatory verse
of
Kadamba
was
so
much on
Vol
XXII,
1998
21
and of Kannada language, that the local Kannada language itself is relegated to secondary status and is used to specify the boundaries of the gift land and the names of the surrounding villages or such other minor details
3 5
The quality of Sanskrit language used in these inscriptions is good and effective, though on the whole gentle and
at times
it
is
pedantic
is
366
embellished
to
enhance the
grandeur, metrical composition and the verses are charming It is noteworthy that these compositions in Sanskrit are remarkably free from errors
from
religion to religion
core subject
matter of the epigraph belongs to a 6aivite tradition, then invocatory verse will invariably be on salutation to Lord Siva Likewise Vaisnava inscriptions start
with a prayer to Lord Visnu, and Jaina inscriptions to Jina, a spiritual victor
commence with a
prayer
411
Jam
paper
This paper
inscriptions
is
is an attempt to critically examine the invocatory verses of found in Karnataka, and the methodology applied in this mainly diachromc study and secondarily a synchronic study
412
42
All
the
findings
are
carefully listed
Out of about (twenty four thousand) 24,000 inscriptions in Karnataka, (two thousand) 2000 belong to Jamism and many of them contain invocatory verses Most of these invocatory verses are of academic excellence and literary merit This paper also attempts to assess, for the first time, the
only
socio-religio-histoncal
verses,
to the
Kannada
found
penod
43 Jam
them
their
inscriptions
distinct
have certain special features of their own which make from others These inscriptions and the invocatory verses have, in
enriched Kannada language and literature and they are the
own way,
NiSidhi
431
stones are
Probably in no
we
432
Sallekhana
is
22
HAMPA NAGARAJAIAH
SAMBODHI
to death, without any love or hatred Sastras Sallekhana is a willing submission or dead After voluntarily accepting the vow of against anybody, living of reclining, one should sallekhana and adopting the prescribed posture
renunciate
all
world by fasting unto death concentrate on happily relinquishing this mundane This process of concentration leads not only to the gain of complete control over the senses but also to a gradual destruction of the human body Memorial
stones are erected to
commemorate
or she
Such commemorative monuments are which are usually engraved on solid rock columns Hundreds of Nisidhi monuments, carved and attractively sculptured, are found throughout the length and breadth of Karnataka Among the outstanding centres where a good number of free-standing Nisidhi pillars with inscriptions, are found,
is
called Nisidhi,
44 Some
of the major Jam poets have also composed inscriptions, poets Raima, Santinatha, Nagacandra, Janna are some such significant writers
5 Though these epigraphs are mainly and solely Jain oriented, they also provide an authentic basic material for a socio-cultural study Each religion enjoyed freedom of worship and of expression In total there was coexistence of all
religions
of one religion
establish
its
though at times they differed to agree It is obvious that the philosophy was different from the other Naturally, each religion tried to
superiority
result,
its
its
votaries
As a
a cold
existing religions
followers,
who
religion
was
ancient,
abundant royal patronage. Vanous religious leaders, who were also highly learned in various branches of knowledge and the philosophy of other religions, used to challenge other religions to, either establish their superiority or accept
a secondary position
ethical
Of
Further the
same invocatory
text
point of view
Some
composed
at a time
no longer a spoken language and the regional languages were preferred Sanknt The geographical boundary of these invocatory verses was limited
to the present Karnataka state
only
Kannada, one of the Dravidian languages, had been both the language of the ruler and the ruled, of Karnataka state Both the
Vol
XXII,
1998
23
administration and the literary circle employed Kannada as the language of the media Because the language of inscriptions of this linguistic area was mostly
Kannada,
verses
of
Jam
inscriptions
are
also
in
Kannada
6
1
and nature
is
out
The
who were
dedicated to
propogate impart and popularise the tenets of this religion through the language of the masses They were well-versed not only in Prakrit and Sanskrit, but also in Kannada To ate some outstanding
Vadiraja and Abhinava-Vadi-Vidyananda of the inscriptions contain, instead of the entire sloka or verse, only a portion of the original invocatory poem For example bhadram astu jina fdsandya' (EC VI (BLR) Chikkamagalur 75 p 185, SII Xl-i 94 1059
Jaimsm, made
strenuous
examples,
the
names of Gunabhadra,
are important
Some
p 89) A variant form of the same, bhadram astir jina 3dsanasya is used in another inscription (ECII(R) 155(126) 1113 p 90) Gangadharam inscription of Jinavallabha, younger brother of Pampa, the earliest and the best of
Kannada poets, opens with and invocatory sacred sentence 'om namah Kanm Nagara 950) Siddha is a liberated soul with infinite knowledge Some inscriptions carry only a 'Siddham' at the beginning [Corpus of Kadamba Inscriptions (1985), No 9 A. D 458 pp 34-38, ibid, No 29 A D 523 p 107] The sacred word 'Siddham' is used in non-Jain 1 A. D 4c, p inscriptions also, a Hindu inscription (ibid, No 3) and a Buddhist inscription (ibid, No 20 A. D 524 p 70) begins with the same auspicious word Siddha in Namah Siddhebhyah [SII IX i 346 and 347 1275Siddhebhyah' (L\P
SAD
is
is
177 (144). 12 c p
Jam inscriptions only and it goes with 'namah Siddhebhyah tdsanam jma-fdsanam' [EC 135] and 'namah Siddhebhyah bhadram bhvyata' [Sll
confined to
Sri
XX.
46 1072]
There are some Jain inscriptions with abbreviated Sanskrit invocation
Vardhamdndya namah [EC II(R) 493(480) p 312], Sri Chandrandthdya namah [ibid] p 313], Sri Nemmdthdya namah (ibid, 495(482)p 314] Sri Vitardgdya namah (KI 1 51 1432 Kankini), Srf Gomatetdya namah [EC II (R) 487 (356) p 308] etc There are also some Jaina inscriptions without any Jama
invocation
[SII
XVIII
79
1074
SII
XI-i
752 Anmgen,
ibid,
38
950
Naregal, SII
XX 4 683
Lakshmesvar]
24
HAMPA NAGARAJAIAH
Before
I
SAMBODHI
draw the
attention, of
it
would be
befitting to
inscriptions of importance Hassan district of the An inscription from Bastihalh, a village of antiquity same Karnataka state, has preserved an unique dialogue and discourse of an
illustrious
Balacandramum-panditadeva
It
is
him
which
is
mouth
of Jinendras, the
lustre
I
and
increases,
quote
anamtair-
Tasmadanata-bhabya-kamja-taraner walemdu-yogisvarad
Pratyaksadi-pramanena
Following
art
is
Who
What
Visnu
thou
(Kas-tvam) ?
Kama
five
(fcdmah),
who
is
the
God of
love (cupid)
(the Lord
The
Han
creator)
What
What
What
is
this this
(koyam) ?
(fcoyesa) like
?
A bow
(d/iarma)
is
The bow-string,
a line of bees
(bhramara-maya-gunas)
?
wamor
kama-(y6cfdftu fcdmah)
(bd/endu)
shines
with unnumbered
bow
strings,
otherwise
number of
virtues, ten kinds of bows, otherwise the famous ten ments called the dasha dharma (uttama kshama, mardava, arjava, faucha, satya, samyama, tapas, tydga, dhmcanya and brahmacarya'), and endless arrows, otherwise arguments Therefore, do service to the lotus feet to this Like a sun to
Balendu-yogi
Vol
XXII,
1998
25
in the bowing bhavyas (Jamas), Balendu-yogi gave Anupreksas, the topics of meditation, which are 12 in number and embrace a wide range of subjects practically covering all the principles and cardinal
lotuses,
teachings
Able in the process of refuting at first sight by premises of the nature of Akshapada who is the nshi Gautama, was Balenduamum [EC IX (R) 402 (V Be 132) C 12-13th C
of
Jaimsm
Bastihalh
368-69]
made
i
whether a verse or
new
11
Karnataka
state
Gndia),
many
in
contain the
invocation poems,
is
also variety
There are eulogies of Jama preceptors, either of the Jina, the pathfinder, or of pontiff of higher rank
iv
to
None
of
the
Jama
invocation contain a
Prakrit verse
Non-Sanskrit
invocatory verses are in Kannada which had been the regional and administrative language of Karnataka for over two thousand years
vi
Even when the language of the invocatory verse or the entire inscription is in Sanskrit, the script used is only Kannada
text of the
vu
composed
for
concerned inscription or quotations taken from some texts is a matter to be carefully examined The usual and famous invocatory
sloka
Srimath-parama-gambhira-syad-va.d-amdgha-ldnca.nam
is
quotation from Akalamka-acharya's work 'Prdmdna-Samgrah' (above A D 7th century) But, except the other slokas composed by poet
Raviklrthy and Mangaraja, the source of most of the verses
vru
is
v,jscure
Even when some of the invocatones are repeated, it is found that there are some 'different textual readings, at times, it is observed, that some
corrupt forms
are
used
In
such cases,
it
is
zo
HAMPA NAGARAJAIAH
limitation of the sculptor composer but the
SAMBODHI
From
metre
of vntta
Vikridita,
also
used
None
remarks exhibit any hatred or derogatory or religion, even when there is the any non-Jam sect is evident that of Jain tradition But a dear suggestion glorification each one trying to score Jamism was at logger heads with Buddhism,
of the mvocatones
against
its
superior authority
APPENDIX
A
\
[EC Vol
(R)
No 364
(258)
verse)
Of unlimited
may
knowledge, remover of fear by mighty the supreme light pervade the heart
[EC Vol
II
(R)
No 364
(258) A.
1432 p
227) Sardula-vikridita]
May
they dwell in
my
of
all brilliant
jewels,
various
modes of argument, painted with the lime (or, and furnished with the high most of compassion for
creatures,
who,
middle of the
(R)
No 209(160)
p 144]
Obeissance to the lord of the three worlds, destroyer of births, Santi, who by the rays of authoritative arguments
Vol
XXII, 1998
27
A D
Vyaya
speech, resplendent with the triple white umbrella (sitdtapa mvdrana tntaya) and chownes, chdmara, the destroyer of sm, his feet being worshipped by Jambhantaka (ic Indra, the chief of the gods), may grant us property
Jayati jagadeka-bhdnuh
sydd-vdda-gabhasti-dipitam yena Prafamayya tunira-patalam sdksdtakrta sakala bhuvanena 8th C P 1920 1984 .No 71 [MAR 23, IWG p 253]
\
is he, who is the singular sun of the world by whom the rays of Syadvada were lighted and by whom the entire world was (released) realised from the cover of darkness in the form of the doctrines of the opponents
Victorious
[SII
XX No
A. D, 630]
is
Victorious
is
is
gods,
who
who
is
saluted
by
first
creation and
who
is
full
of compassion.
Vol
No
A D
750]
Victory to lord
and
who awakens
Vardhamana who has displayed this Universe in manifold ways (puts to bloom) the padma (Padma, lotus) daily like the sun.
janmana yasya
\
= Victonous
birth,
is the holy Jinendra, he who is exempt from old age, death and the sea of whose knowledge the whole world is comprised like an.
island
The author of
this poetic
composition and of the entire inscription in Sanskrit, aka samvat 556, is Ravikirti, a court-poet (Poet laureate
28
HAMPA NAGARAJAIAH
II,
SAMBODHI
)
of Puhkesm
Jayatu jagan
mtyam jaina-sanghodaydrkkah
\
Sammadayatu
(EC Vol
ca
samyag-darsana-jndna-vritta
Prakatita-guna-bhdsvad-bhavya
IX (R) Belur
cakrdnurdgah
Vrtta]
advance in the world, the rising son the Jma samgha, may affection be to the prosperity be to the lotus-pond the group of Jmayogis, may
May
it
daily
for right principle, shining bhavyas (or blessed ones, the Jainas), distinguished of life right knowledge and right conduct in their mode
Jayatu-dunta-durah
kfliira-kupdra-hdrah
\
Prathita-prthula-kirtti-srl-subhendu-bratlsah
Gunamam-gana-smdhuh sishta-lokaika-bandhuh
Vibudha-madhu-praphullah phulla-bdnddi-saly-ah [EC Vol II (R) No 155 (126) A D 1113 p 90
\
\
Mdhm
Vrtta]
pearl
necklace,
an ocean
flower to the bees, the learned, a spear to the trouble of cupid, of asceo.es, Subhendra be victorious
may
the lord
No 8 A D 1080, p 124
Praise of the Jma sasana, a course of joy to the lotus pond, the righteous, of the highest virtue, extending a hand to pull out those who are sunk in the ocean of family cares (Praise of who erected a Jinalaya to adi-Brahma )
This invocatory verse can be compared with another verse under discussion, with bhadram bhavatvakhila dhdrmika pundarika shanddvabodhana
Nir gramtha-vrata-chdn-suri-vacandn
nistrun^a-mrstdkrfir
\ \
(He) who, attempting for victory (heading for victory), stationed the wide rock pillar, which is hard to break and which is of eight sharp sides, on the advice of the scholar, who was a follower of the
Nirgrantha-vow
Vol
XXII,
1998
29
[SII
Vol
IX-i
No 387 A D
1297]
Jma which
is
awakening the host of lotuses in the form of pious persons and which lends a supporting hand of pious persons and which lends a supporting hand to the
being
who
is
mundance existence
52,
A D 1007]
May
dispelling the
prosperity be to the sin-destroying doctrine of the Jmendras, a fierce sun mass of darkness, the heretical doctrines
Bhadram
astu jma-^dsandya
sampadyatdm prati-vidhdna-hetave
\ \
Anya-vddi-mada-hasti-mastaka-sphotandya ghatand-pathlyase [EC Vol II (R) No 79(69) 12th C P 55] (this is a rathodhata sloka)
May
its
followers,
prosperity be to the doctrine of Jina, which is a source of self-defence to and which is clever in preparing itself to break the heads of the
and persisted
for a
But it is also a fact that the hostility was mostly based and thrashed (and discussed) on the philosophical level and confined to theoretical arguments Adherents of different religions lived together and co-existence was possible People belonging to one religion helped the people of another religion
long time
There are a
number of epigraphical references of liberal grants made to temples of another religion with equal respect Standard and set rules and religious policy of the state was always to look upon all religions on par Jains
money
to 6aiva temples
D 1075 p
299]
30
HAMPA NAGARAJAIAH
SAMBODHI
Akalamka-guru,
(the.
s"asana)
Yasya saddharma-mdhdtmydt saukhyam jagmur mumsvarah Tasya tri-pdrfvanathasya sdsanam varddhatdm ciram
\
\
[EC
Vol
V11(R)
Nagamamgala 64
(IV
Ng
76)
A D
1145 p 45]
May
Yen dyoji na vetfma sthwam arthavidhau vtvekind jma-vesma So. vijayatdm rawkirtih kavitddritd-kdiiddsa-bhdravi-kirtih
\ \
[El
VI
634
A,
Badami
tq)
pp
1-12, Arayaglti
= May diat Raviklrti be victonous, who full of discernment has used the abode of Jina, firmly built of stone, for a new treatment of his theme and who, thus by his poetic skill, has attained to die fame of Kahdasa and of Bharavi
The author of
II,
this poetic
composition
is
556
(A-
mat
of the inscription
\
trilokair-abhi-varnyateyah
[EC
II
(R)
360(254)
1398
215-16
Upajdti metre]
May the destroyer of karma (sin), knower of all things, Vira, the last Tuthanatha (Tirthankara, the omniscient spiritual teacher of the Jams, who is
also a builder of the ford for Jains to follow),
who
is
gift
Sam
Vol XX.
No 52
A.
1077-78]
the Suns in the form of Jinendras, who are the overlords of the worlds and whose rays have been flashing upwards (?), bring (Kuryasuh) that wealth (glory) which is auspicious allround (Samantabhadram) and which is
May
steady
Vol
XXII,
1998
31
Sri-jayaty-ajayya-mahatmyam v\idsi-(n)ta-ku.-&dsa.nam.
(R)
No 364(258) A D 1432 p
227]
the brilliant doctrine, of unassailable greatness, of Jina, which refutes false doctrines and is the sole controller of the goddess of emancipation
Sri-ndbheyo-jitah fambhava-nanu-vimalah
Suvratdn>amta-dharmmd\
Camdrdmkah
$dnti-kumthu-sa-sumatt-suvidhiah-sita.lo-vdsupujyah
jalajaruchiro
nandanah
\
[EC Vol
II
(R)
No 360(254)
1398. p
215]
= Nabheya (Rishabha), Ajita, Sambhava, Nami, Vimala, Suvrata, Ananta, Dharma, Chandranka(Chandraprabha), Santi, Kunthu, Sumati, Suvidhi
(pushpadanta) 6itala, Vasupujya, Malh,
reya (Sreyamsa), Suparsva, jalajaruchi
(Padmaprabha), Ara, Namdana, Parsva, Nemi, Vira, the world good fortune
may
these
24 gods grant
In this prayer like invocatory verse, is mentioned And also the prayer
nowhere
is
the
name
not for any favour of any individual As such, this poem is non-religious and assumes new proportions of a radical and secular approach to human wishes
rl-prabhd chandra-siddhdnta-devo jiyacchiram bhuvi
\
Vikhydto bhaya-siddhdnta-ratndkara
iti
smntah
[EC
VIII
(R) Arakalgud,
No
133, A.
1079-80
186]
Prabhachandra-siddhantadeva, famous in the world, remembered as bearing the title ubhayasiddhanta ratnakara (an ocean of both siddhantas) hve
May
long
rimajja.yatty-anekdnta.-vdda-$ampdditoda.yam
\
Victory to the ordinance of Jina which attains eminence through Anekantavada and which Indra salutes without hesitation (impediments)
32
HAMPA NAGARAJAIAH
Snman-gunacandra-deva-tanayas saujanydvam sttheydtu
Su-Nayakirtti-deva-mumpa-ssiddhanta-chakrevarah [EC Vol II (R) No 564 Undated p 345]
\
\
SAMBODHI
A moon
in increasing the ocean, the teaching of Jma, a mine of literature, a roaring lion striking the head of the elephant, the cunning cupid, the birth place of kindness, the illustrious emperor of philosophy, Guna-Chandradeva's
son Nayakirtideva-mumpa,
may he
Srimat-parama-gambhira.-sydd-vada.rn.ogha.-la.nchha.nam
Jiydt
trailokya-ndthasya
[EC
Vol
II
(R)
No
128]
May
the doctrine of
Jma be
which
is
the glonous
Snmat-pavitram-akalamkam-ananta kalpam
Svdyambhuvam
Nitydtsavarn
Ti
saka.la-mangala.rn ddi-tirtham
ailokya-bhushanamVol
VII-i(BLR)
[EC
I
respectfully
resort to
is
with glory,
who
who
the first Tuthankara (Rsabha-deva), who is endowed without blemish, whose creation is infinite (anantakalpa),
is
is
self-born,
who
all auspiciousness,
who
of ever festivity,
who
is
the
is
Srimat-syddvdda-mudrdmkitam-amalam-ahmemdra-cakresvaredyam
Samsevyam mukakanyd-pancaya-karana-praudham
[EC
Vol
II
etat
trilokydm
\\
(R)
No 72(65) A D 1313 p
30] Sragdhara
famous, beneficial, faultless and profound doctrine of Jma stamped by the seal of the glonous syad-vada, extolled by the Naga and emperors, the fountain-head of mercy, followed by host of virtuous and pre-eminent men, and capable of procuring intimacy with the maiden of salvation, be victorious in the three
= May
the pure,
which
is
kings, Indras
worlds
Sriman-ndtha-kulendur-mdra-paruhad-vamdya-sruta-s-ri-sudhd-
Dhard-dhaiita-jagat-tamopaha-mahah-prnda-prakdndam mahat
\
Vol
XXII,
1998
33
= May he
said to subsist
protect the circle of the chakoras (The bartavelle or Greek partridge upon the moonbeams) the blessed Vardhamana Jina, a moon to
Natha race, honoured by the court, of Indra, supporter of the good, a large and excellent globe of light dispelling the darkness of the world the ambrosial stream of his learning, through whom the great glory purified by of the ocean of pure religion increases
the illustrious
Srima.n-nabheya-na.tha.dy-amala-jiTia.va
rdnika samdhoru-vdrddhih
\
[EC
II
(R)
71(64) 1163
27 Sragdhard]
group of the
illustrious
May
the
the
great ocean
(i
Rishabha) and other great holy Jinas continue as long as endure, an ocean which has the highest knowledge the group of faultless objects for its great altar (or, -seal, -nng), regarding which has the shouts of joy of the people distinguished by the token of the
Nabheya-natha
moon and
stars
excellent syatkara
(or,
syadvada) for
its
its
great roar,
duster of waves
\
Samsdra-vana-madhye-asmm-nrujums-tadgdn jana-drwndn
Aloky-dlokya sad-vnttan cchinattt-yama-takshakah
\ \
[EC Vol
II
(R)
No 163(133) A D 982 p
106]
upright round
(otherwise,
mundane existence does the carpenter yama select well-behaved) trees in the shape of men and cut
them down
Tdrd spndrdlakause sura-krta-sumhano vrsti puspddaydhSto-mdkrdmam-tidrhajadhara-patah dhambhatoyasya murdhntSoya sVf Gummatesas-tribhuvana-sarasi ramjaneya-rdjahamso
bhavya-bbhdnur-belugula-nagari-sddhu-je jiyafirdam [EC Vol II (R) No 473(342) A D 15th c p 285
\
\
Sragdhard
vrtta]
is
in beautifying the
whose head
34
HAMPA NAGARAJAIAH
SAMBC
abounding
the gods
m
-
shining curls
move about
in the
APPENDIX
B
is
Anustubh tldka
actually Ga.ya.tn,
pddas (verse-lines)
characterised byi
each
It
has
many
extended by another pdda, thus it has varieties, the most popular vanet
The
fifth syllable
in
The seventh
syllable
and the
third pddas,
and la
in the second
gun
1
Sloka
is
very
much dominates
the epics
Sanskrit kavyas,
in inscriptions
and and
Even though there are references and examples Kann this Sanskrit sloka style, it did not become pop
Kannada
is
literature
Aryd
the
first
and 27 mdtras (a prosodical unit in Indian literature) in the second half, thus totally consists of 57 macros Aryd vrtta is also called as Gdthd wtta
Vrtta,
this
mostly preferred
this
is
Aryd (Gatha) model and, though they retained 'Aryd-Gdthd' into 'Kamda' Kannada p
to
all
and
Kannada poetry
APPENDIX
C ABBREVIATIONS
Louis Rice,
who
EC =
El
its
Volumes
and
its
Volumes
LAP
Inscriptions of
Andhra Pradesh
Ramesh, K. V, 1984
IWG =
KI
numt
Vol
XXII,
1998
35
of
Volume and
MAR =
(R)
Revised edition
[example-
EC
364
old
SII
II
(R) No 364(258) = Epigraphia Carnatica, Volume II, revised edition, No is the number of the new edition and the number in bracket (258) is the number of the same inscription of earlier editions ]
= South
its
Volumes
Desert
twenty two seals impnnted on the leaf, of which fourteen an square and eight octagonal in shape While both the seals are identical in tha they belong to the same person, they differ in their legends to the extent tha
There are in
all
the
one on the square seals contains the name and designation of the persoi
seal
is
made
on
thi
name
howeve
Square Seal
Zdhid Shah
Khalifa al
Qadiri a'r-Rifdl
1201 (H)
"Zahid Shah, spiritual head (Khalifa,
(orders)
lit
-
Successor) of
1201
12 October 1787
A D)
"
B Octagonal
lit
Mai
"
Successor)
of
thi
(orders)
identical seals of the
not clear Separate legends of the two seals of the same person is nothe case of officials or noblemen who would have a fresh sea prepared with a different legend consequent upon change of designation appointment to a new post, or promotion the year of the event of thai f Other n0t USUaUy ** case Therefore
unusual
same person
01
lSfaCt0nly taaes n
f
^ same ^eet
w^out
"">
Seals of *
ner
e seal
his
name
0"
Vol
XXII,
1998
37
would be tempted to think that the seal Shah succeeded his father in the spiritual headship of the Qadiri-Rifal order the year engraved on the seal
That Zahid Shah occupied a prominent position in the heirarchy of the QadiriRifal order of his town, city or region is clear from the text of the seal-legend In India, while Qadui order founded by Shaikh Muhyiud-Dm Abdul-Qadir Jflani
(d
1165
A D
is
quite
by Shaikh
Ahmed
Rifal (d
widespread throughout India, the Rifal order initiated 1192 A D) is mainly confined to Gujarat with its
and later on, also at Vadodara A Rifa! saint Gujare poet Gamdhani lived in Ahmedabad and lies buried in the eastern most part of the Raikhad locality of the city where his tomb can be seen on the main road from Khamasa gate to Jamalpur gate He had died in A D His descendants live in Ahmedabad But Surat and Vadodara Rifal and Qadrl-Rifal
chief centre Surat
Shah
All Jiyu
families are
more prominant
a couple of verses doha or kavit in Gujarati The one at top left, written
On
written in Devanagari
vertically
upwards reads
Below
kavit
it
from
left to right is
its
the
same doha
or
with a heading
place of residence
Below
this
is
38
t&l
A DESAI
SAMBODHI
That
this
Gujarati wnting
is
Mehsana
from the pen of Mansukh Ram of the Bazar for tW.Hrt district) is dear from the word tt
as also from the
it
ic
name
is
the
This signature
may be noted
vowel marks
written in Bodi
(&M)
to say without
like
m most
cases
is
THE MANGALA VERSE OF THE NYAYASroHANTAMUKTAVAU OF VISVANATHA MAHADEVA BHATTA VERSUS RAMARUDRA BHATTACARYA
:
Swera Prajapati'
In the field of
Sansknt Sastras the most remarkable point is that all Sastras are and scope They form an unitave whole even
Sastra
is
enriched by
have taken up an example to show how AlamkaraJastra develops a concept of its poetic blemish on the strength of the principle of NyayaSastra and later on how an expert of NyayaSastra makes use of that principle while analysing a piece of poetry in a
Here
paper
Nyaya work
of
the
Nydyastdhantamuktavah
of Vis"wanatha
whom the moon is made to be crest-jewel, he by whom Vasuki is made be grant armlet, may that Bhava, who js an expert in the art of sportive dance Tandava, be the cause of your well being )
(He by
to
Samdptapunardtta
last clause,
Ramarudra, is faulty for having a poetic blemish called In this verse 'Bhava' is a vifesya (substantive) pada and the
is
lildtandavapandita
sentence
Mahadeva Bhatta, the author of the commentary Dmakari does not agree with Ramarudra on this point The clause, lildtandavapandita, according to him, is itself a Vises/a, it is not an adjective as said by Ramarudra So there is no
fault
argues
Explaining further the nature of the poetic defect, Samdptapunardtta, he that "Only in case of a sentence which is completed and the
is
substantive again
above defect
arises
^
is
Thus
this
not convincing
Mahadeva himself
-
MS
University Baroda
390 002
40
SWERA PRAJAPATI
SAMBODHI
and hence has proposed another conscious of the weakness of this contention Mahadeva asserts that the last clause
explanation which seems cogent enough the entire make-up of the Lord Siva gives the reason of
"lilatandavapandita" not is
arises
The sentence
Why
"Lilatandavapandita
complete without it The question, therefore, naturally Lord Siva put the moon on his crest and made Vasuki his armlet ? iva is going that the Lord is the answer to this question
dancer must make decoration to perfom his favourite dance Tandava and a which is necessary for his purpose So the sentence, mspite of the mention of the verb, does not give a complete and coherent meaning without the last
clause,
Wdtdndavapandita
is
There
no ground, says Mahadeva, to change the concluded sentence just for the sake of construing an additional adjective (visesana) with the substantive the case where the The defect under consideration arises only (visesya) sentence has already covered the logically self-sufficient meaning and the
introduction of a fresh adjective giving nse to fresh expectancy, utthapyakdnksa e occasioned by force But in the case of the present verse, there is no such
expectancy The last clause lilatandavapandita does not create any fresh dkanksa The final clause though delivered as an adjective states the reason and
the logical necessity without which the proposition becomes meaningless and 5 this fact exempts the case from the blemish under review
Now, a look
to
will
be helpful
samdpta-punaratta (resumption of the concluded) arises if a speaker employs a further qualification when the relation of the subject with the predicate has been fully understood Mammata does not
analyse
the
problem
in
hand
give
any definition of
a sentence
it
The
is completed or when a proposition expressed by it is logically the addition of a further adjectival clause is necessarily of the nature of an after-thought For example
when
self-sufficient,
unto the twang of Cupid's bow, the sweet singing of the cuckoo of dalliance, the humming of bees in the bloossom of love, the sound of the
(Like
pamdge
of graceful spomveness,
may
girl's
bangles
41
dropped
bodice
in the
shaking of her arms at the time of the attempt to remove her the ginghng resembling the ring of the flute played
!
!)
at
'tanotu
vah
'navavayolldsydya venusvanah' is thrown in, after the sentence has been completed, without materially adding to the beauty or intensity of the effect
already produced
The Naiyayikas have devoted problems of the logical conditions of the constituent words coming into relation with one another in a sentence They affirm that there are three conditions viz, dkdnksa Qogical dependence of one word upon another word), yogyatd (mutual compatibility) and sanmdhi (proximity) A sentence understood to be completed when the dkansd is satisfied It is of two kinds 1 utthita-dkdnsd (spontaneous) and 2 utthdpyaThis dosa
is
considerable attention
the
dkdnksd (occasioned by after thought) In the given context the blemish of samdptapunardtta arises from having recourse to the second type of dkdnksa In
the instance quoted above the addition of the last clause 'navavayoldsys venusvanah' only ends in repetition without satisfying any logical requirement
But if an additional meaning is conveyed by the adjectival clause, the defect does not arise The defect in the present case would be avoided if it Would be given in the form of a sentence which can be effected by the substitution of "yah' for Vah' which would give it a formal status of a separate clause The
verse then would give a meaning as
May
moving
bangles which plays the role of the music of the flute and which accompany the dancing of youth expand your love
Mammata
also
asserts
that samdptapunardtta
is
is
neither a
defect nor an
excellence in
If a sentence either in prose or in poetry completed and a further addition does not give anything new and simply repeats the same idea, then, there is no logic in adding a word, sentence or a
Samdptapunardtta
is
is
a logical defect
clause
If it
is
it is
done,
reason that
it leads to the fault of samdptapunardtta for the simple an extra addition without any purpose
Now
to conclude
is
completion
as in ordinary sentence so also in a piece of poetry logical a necessary factor From the point of Nyayaslstra a sentence is
42
said to
SWERA PRAJAPATI
be complete
if it fulfils
SAMBODHI
If
the expectancy
a piece of poetry or a
verse
what is expected from the does not give a coherent and complete meaning then expectancy arises Either for the expectancy point of view of the listener, is made which does not addition an if or for the purpose of some other cause verse after the formal completion usually denoted fit into the structure of the
by the verb
is
of
Ramarudra argues against Mahadeva It is interesting to see here that whether the given piece of poetry is defective or Bhattacarya on the issue of the term not ? As I understand in the above given verse cudamanikrtavidhu, It is a substantive, of definite purpose lildtdndavapandita is added with a
bhava
his
It
nun and
also explains
as his vdlaya
the desired expectancy Taking into consideration this point the argument Mahadeva seems to be convincing But, as apparently clear the construction
verse
is
of of
it
little
to find
a fault with
However, his argument is not clear and convincing He shows excessive logical concern and argues that the word is given after the completion of the sentence and it does not add anything new to the content of meaning, But Mahadeva
is
free
of
REFERENCES
1
Benaras 1959
ira:
Ramarudn, P
1
1-2
cfl<?lffl
K ^ 1Mto,
1ft;
UHlH^'Ul'dc*!
^ftf.
Duiakari,
Wt:
l*
*tqtll(ci
rtMihxiiAjc&
iqiai^'(yi^|t||t1liilHil
ff:
Dmakari,
P 2
5
Dinakari, P 2
Parekh Nagmdas,
Mammata
275
(velambiya),
(jalla),
in the
by Haribhadra of (12th century yet unpublished and a palmleaf manuscript is available in Jam at Patan 3 Jnanabhandara It describes the life of Hemacandracarya Candraprabhasvami the ninth Tirthankara of the Jamas along with his six previous births In his fifdi previous birth he was Ajitsenacakravarti in the narration of whose life story we find detailed and beautiful description of
Candappahacanyam composed in
Prakrit
AD)
This
work
is
C/dydnafcrfdd
It
was the end of winter and the beginning of autumn Here the author gives a
visit
2868-2881) Ajitsena pleads with his beloved nagaraudyana to observe and enjoy the beauty of autumn He announced that the citizens my join him His subjects happily join the king Here the poet describes the beauty of VanaSn and of Kandukakrida, Puspacayanakrida Dolakrida, music dance, and drama (vs No 2917-2951)
to
performed by the citizens for their own entertainment happy to see his people enjoying themselves
Then he occupies
his seat
on
Kridagtri
made
This
description
various sports is very lively and picturesque Sbmetimes the author uses Apabhrams'a language to make this picture more effective It is very rare and elaborate description of different land of sports at one place such as nada,
natta, jalla,
rnatta,
how
this
work
44
SALONI N JOSHI
SAMBODHI
Laudarasa (Lakutarasa)
is very popular in Gujarat and specially played in present times during Navaratri festival Here there is no detailed description, how this lakutardsa played It seems to be the same as what popularly known as Ddndiya-rasa But
It
the
sticks
(pataha, karadi, mrdanga) played with rasa with sound very similar to thunder clouds'
which
filled
Nadaya
(Na.ta.ka),
Natta (Nrtya)
Natds started showing their skills according to rules mentioned in BharataNdtyafdstra. with various abhmaya Then the dancers began showing their
performance with the help of various Karana and nrtyavidhi The pleasing sounds of their Katunekhalds gave joy and satisfaction to the audience 5
different
catching
tied
also
of skills, such as throwing the disk (cafcra) in the sky and and doing the same thing with a ball They were moving the knives 8 with thread which creates the impression of a circle of knives They were dancing on the rope balancing themselves Description of this long of
types
it,
Jallakrida
is
Mallakridd
many places in Sanskrit and Praknta Here the poet mentions two types of Malla boxers (mutthi maUa) and wrestlers (nyudd/iamaZ/a) They were showing their skills by fighting and 9 deceiving each other
literature
Velambaga-CVidambaka Vidusaka)
Vidusakas were performing special type of folk dance known as 'Peram' wearing mask, artificial teeth, nails and hair Through their various kinds of 10 facial gestures they were entertaining the spectators
Vol
XXII,
1998
tellers
45
Kahaga=Kathaka, Story
Among
the
entertainers
storytellers
were
and
also
included
They were
telling
people became
wonderstuck 11
(Mahdvamsdgra khelakah)
Tldaputrakathd
are
Jama
called
texts,
especially in the
The
A D)
12
This
langhan-padanakridd Qumping up on pole and again jumping down) also A board is fitted on a long bamboo pole and two big nails are fixed on it Two hollow pipes are fitted on the sole of players shoes He jumps
m such a perfect manner that both standing come under the two hollow pipes of his shoes He moves around himself speedily seven times in front and seven times in back, without losing his balance Then he jumps on the ground safely A little disbalance may lead
in the air
nails exactly
Above mentioned description is not found in these Udydnkndd Here this krtidd is described in only one Apabhrmkha' verse 'Lamkha' players were ascending
the
tall
post of
bamboos
like
feats
The
description of this kridd is also found in another place in the same text In the story of Ilaciputra' (4292-4294), M the author narrates this lamkhaknda with the help of three verses which is similar to those in the AvafyakactirnL
Indajdhya (Indrajala)
After the description of lamkha poet describes the skill of magicians in ree ApabhrmJa. verses These magicians made people wonder-struck by producing
precious stones, pearls and fire from mouth They were roasting die grains with the corner of their clothes They were showing the plants full of leaves, flowers,
and
fruits after
of magicians
In reality,
immediately sawing the magic seeds The king enjoys the it was nothing but hypnotising the common people
skill
15
Thus
information about vanous kinds of sports and means of entertainment which were wellknown in ancient times
this
46
SALON! N JOSHI
SAMBODI
FOOT NOTES
x
en
*HRrl<Rt tl?
MRi|U||
fa
-3
--
- see
See
(O
Vol
XXII,
1998
47
ft
fqfij*i-Hf*j5-'*lRH-ig<;
ft
^JC-TOT ft
-ii
un u
'3^1
ftf^xf
48
Hlllfa$
SALONI N JOSH1
SAMBODHI
S.
Naikar
From tune immemorial, drama is the most attractive of all the literary forms because it pleases and appeals to all tastes of mankind 2 It is indeed a
reflection
of
all
that
man
observes,
thinks,
feels,
himself with
Sanskrit
Drama being
has evolved
through many centuries in the past by great poets like Bhasa, Kahdasa, Sudraka and Bhavabhuti When compared to these literary luminaries, the Prakrit
their
playwrights le, Sattakdkaras like Rajasekhara and others though lesser poets, dramatic compositions or Sattakas have a peculiar charm of their own
have come
down
to us
They
are as follows
2
3
A D
4 The
5
A D
(second half)
The Srngaramanjari
D
D
(first
quarter)
half)
(first
the
is
10th century
A D
is
the earliest
And
the Vilasavati of
Markandeya
known
to us only
by reference
can be substantial enough
for
thorough
an
impossible to give here an adequate idea within the limited space and restricted canvass at our disposal, of the infinite variety and beauty of these cameos of thought and feeling Therefore, only the
exclusive dissertation
But,
it is
here
we
shall
take
up the
first
Sattaka
the
Karpuramanjari
Karpuramanjari
in general
50
CHANDRAMOULI
dialects
NAIKAR
SAMBODHI
held that
it
and Praknt
of the KarpurarwiijarL
it
Some
is
written
in
like
is
written in Maharastri
Grammarians
that RajaSekhara's Markandeya, it has been noted by scholars, remark Saurasem has its own peculiarities, for, he uses 'd' for V in verses composed Even scholars like R Pischel, charge that Rajas'ekhara has in Maharastn
committed
He
Noting
all
such points
Karpuramanjan to be followed,
his
we come
an admixture of Maharastri
influenced by
Taking into account the date of Rajas'ekhara (c. 10th century A. D ) we can say that he was surrounded by the living Praknt tongue and was naturally much it This Irving Praknt language must have had not only the
both Sauraseni and Maharastn dialects 5 but also the currency some of which have crept into this Sattaka
characteristics of
of certain words
Sten
Konow
has collected such words and put them in a table6 under the
called
by him
Maharastncisms
Maharastra
Suru observes that RajaSekhara's home being the old Vidarbha (which was also called Kuntala country), such Maharastncisms could naturally form part of Rajas"ekhara's diction
i
N G
carefully look into Konow*s table above, we come to know that most of words are Desl words 8 But several of these and a few others can be The following words are interesting in the sense that they suit with the minor variations even to the phonology of the current Marathi language, wherein their meanings also are almost intact
If
we
these
traced to Marithi
Kadilla (A
lions)
Kodda
(desire)
U
HI HI
l
II
27 q3
20-21
Camga
Nipatta
(Beautiful)
31 33
24,25,26,28
(Abundant)
(large)
17
Tappara
Vol
XXII, 1998
51
Tikkida
11-12
Cakkala (Gah)
(Round)
34
20-21
bailla
bull)
BauM
(A doll)
IV
19-20
and
provincial
here and there has put in his literary Prakrit of the Karpuramanjan the very breath of the living tongue words like 'dosolah' (pair of sixteen' (iv-10), abuses like 'bhamaratente' (having an unsteady character like a bee), and
'tentdkdle
away
in
(owner of the gambling place) (I 2021), popular proverbs like 'sise snake is dangling over the head while the physician a distant land) (IV 18-19) and expressions like Vudhid fed
'
(II
?' (How can there be a break from customary usage some of the examples of such outstanding peculiarities
khandatia
27) are
Rambhamanjan
Nayacandra composed his Rambhamafijari in the 15th century A D when Praknt had ceased to be a Jiving tongue His knowledge of Prakrit was acquired through Praknt grammar and he was the earliest imitator of the
Karpuramafijari
Marathi,
his
Though he uses three languages i e Prakrit, Sanskrit and work the main language is Prakrit which has both the
aurasenl and Maharastn
characteristics
of
The
out
artificiality
by
I
of Nayacandra's Praknt in this Sattaka has been already pointed P Poddar in the introduction of his edition 9 To substantiate this view
I
32 To strengthen
48 and
II
5 etc
Moreover
50) etc,
Praknt forms
like
'maccammi'
artificial
As the author's Praknt knowledge is solely based on Praknt grammer, it is not found fluent also Could it be the reason that the author resorted to the
'Promiscuous use' 10 of Sansknt and Praknt, and even Marathi ?
Moreover, Naycandra's Prakrit here is conspicuous by the absence of provincialisms or vernacularisms But forms like 'Caccaribhau' (I 60), <jau' (I
53) etc
indicate
some Apabhrams'a
are
(III
tongue
DesT words
rarely
'madappha.ro' (pride)
15) etc
found, yet words like 'chcnlla' (wise) somehow reconcile us in this regard
13),
52
CHANDRAMOULI
NAIKAR
SAMBODHI
Candralekha
Prakrit has composed his Candralekha Scholars have noted that Rudradasa Sauraseni characteristics almost on an which has assmulated Maharastrl and a living tongue at all his period Praknt was not equal footing During
in
Dr
A N Upadhaye
in
described
the
grammar of
is
the same as the one has opined that his Praknt is nearly Thus his India Vararuci, current in South
knowledge of Praknt
Therefore, there
artificial
is
12
no wonder
is fluent But unlike the Praknt of Nayacandra, Rudradasa's language of it with grammar and forceful Possibly owing to his perfect mastering etc of Pravarasena, Hala lexicons and early excellent Praknt works
The following
to the
five
above noted
Phulla
G 16
35)
Chailla (wise)
026)
(III
Punlla (excellent)
4)
(IV 15)
(IV*
19)
composed
his
^rngarmahjan
in
Praknt which has bodi Maharastn and Sauraseni dialectal characteristics He belongs to the last stage of the decadent penod of Praknt literature i e the 18th
and he being a voluminous Sanskrit author, acquired the century A D knowledge of Praknt through grammatical works and composed his Sattaka Hence its language naturally sounds artificial It is possible as Dr 13 that he first mentally drafted in Sanskrit and then Upadhye remarks,
,
AN
expressed it in Praknt A close scrutiny of verses like easily convince us of this view
38
III
15 etc
would
Moreover
his
Samasta),
Pamma
artificiality
Visvesvara
who
been influenced by
it,
his
native tongue or
by
the
in
for his
Praknt does
S3
Another
linguistic
peculiarity of VisvesVara's
(I
Prakrit
(III
is
his
rare
use of Des!
is
words
like
chaiUa (wise)
6),
akkhdla (Mud)
10) etc
But he
is
found
to
very
difficult
to trace
Anandasundan
It
has been noted by scholars that this Sattaka too has been
composed
found
is
in to
Prakrit in
a considerable extent
who
mainly
penod i e 1800 A D and whose knowledge of Prakrit is based of He is the on the works last available imitator study grammatical primarily of the Karpuramanjari and he is said to have produced twenty Prakrit works, of which three were Sattakas, the Anandasundan being the sole extant Sattaka
of Prakrit literature
by
his
pen
The Prakrit language of this Sattaka displays considerable artificiality and lack of natural and lively expressions The artificial knack of mental drafting in
Sanskrit
it
into Prakrit
also
applies
to
him Dr
A.
Upadhye, the editor of Anandsundari observes in tins regard that the Prakrit verses II 6 and III 11 can be conveniently changed into Sanskrit even without
distrubing their metre
Prakrit
17
Similar
artificiality is also
words 18
arbitrarily
Cakira
(cakra)
P 23
p 54
nuva (nrpa)
29
Usamga (utsanga)
Ghanas"yama, flourishing during 1800 A D is practically free from the influence of Apbhramia forms in his Prakrit writings But as an accomplished scholar, he has at his command some DesT words like masma' Masrna (I 2), which he could scatter 'camga' (beautiful) (1 2), 'nncholi' (a line) (p 35) etc
,
in his
writing
The most interesting feature of Ghanasyama's Prakrit is that his abundant use of MarathI words and roots with Prakrit inflexions The following list of such forms would indicate diat many of them are in currency in MarathI even to
this
day
54
CHANDRAMOULI
kodana
ghodo
rhevuna
NAIKAR
SAMBODHI
gheuna
makkadacettha
songa
kappuna khauna
Even some of Ghanasyama's
Marathi w
ettha basadu pingalo
(p
full
to
9)
na dakkhavanti
ma
tondam (p
24)
linguistic features
indeed
demand our
special attention
a linguistic
and the
do enhance
the
FOOTNOTE
1
Kavyesu natakam
ramyam
popular saving
Das^rupaka,
3
4
5
Ibid.
(Sattaka), Ed.
R Lanman
Harvard
7 8
Karpuramanjan, Ed by
N G
Sum, Ruparel
College,
Opcit
201
Vol
XXII,
1998
55
10
As termed by Dr A.
Bhavan,
Bombay
1945, p
Upadhye, Introduction to 42
Vidya
11
p 63
Dr A.
12
is
N
13
Upadhye, op at, p
58 p 41
14
15
pp 41-42
As remarked by Dr A.
Upadhye,
Op at, p 42
16
17
18
19
18
Dr A.
Upadhye
calls
op
cit,
19
At such contexts
we
p 3
56
CHANDRAMOUU
NAIKAR
SAMBODHI
REFERENCES
Malavikagmmitram
of Kalidasa
Dasarupaka of Dhanafijaya
Karpuramafijari of RajaSekhara
1
Ed
R.
Ed by N G Sum, Ruparel
College,
Bombay 1960
Rambhamanjarl of Nayacandrasuri,
Ed. by R. P Poddar, Research Institute of Praknt, Jainology and Ahimsa, Vaishah (Bihar) 1976
Candralekha of Rudradasa
Ed by Dr
A.
Bombay 1945
Smgarmafijan of Visvesvara
Ed.
by Dr
A N
XIII,
1961
(Humanities)
Anandasundarl of Ghanasyama
Ed.
by Dr A.
Pischel
Eng Trans
by S
Jha, Varanasi
1957
of his
is
available extant
in
its
He
calls himself as
"padavakya-pramana-pdrangatah"
is
The play
version,
as illustrated
6
by scholars
7
like
Dr
Sushil
Kumar De 4 A B
,
Keith,
8 9 Knshnamachariar, Baladeva Upadhyaya, G V and others, apart from a longer version forming a part of the Devasthali, Mahdndtaka available in two recensions, Bengali, in fourteen Acts and the
Varadacan,
Winternitz,
10
Devanagari recension having ten Acts, revised by some Madhusudana at the command of Vikramaditya and also by Damodara at the command of Bhoja
Dr
Sushil
Kumar De
calls
it
as
composed
which
popular entertainments)
nodiing to
description
show
as
(pointed out by Pischel), but there is was meant for shadow pictures, except its doubtful selfa chdyd-ndtaka, which need not necessarily mean a shadow
that
it
play"
Dr
as
Sushil
Kumar De, 12
16
,
A.
Keith 13 ,
M
all
Winternitz,
are
M D
of
Devasthali,
15
Knshmamachanar,
thirteenth century
Krsna Caitanya, 17
unanimous
in placing
Subhata
contemporary of
A D
Kumarapala as deceased and dead king, respectively The date these scholars ascribe to the author and his work is 1242-1243 A D and the spnng festival,
they hold as having
been held
m commemoration of the
restoration of the
aiva
58
SAMBODHI
temple
Winternitz and G Kathiawada of devapattana (Somnath) Devasthali go to the extent of giving a definite date as March 7, 1243 for the M enactment of the play on the stage Kumarapala's date has been given by
Knshnamachanar
enough
as A.
Dr V. VaradacarT22, however, refers to A D But he strangely enactment on the stage in 1243 A. D at the same spot
1147-1172. 21
23 Vacaspati Gairola refers to the enactment of this" play (andnfcd) in 1142 A. in the court of Tnbhuvanapala-deva King of Anahilavada
Subhata
is,
his
enumeration of Tnbhuvanpala-deva as
majarajadhiraja and Kumarapala-deva as Deva, the court of former having asked the poet to initiate the creation of the play and its enactment on a spring
festival
the procession organised in honour of Kumarpala-deva Both of them appear to have been Irving persons, Tnbhuvanapala-deva as the supreme sovereign and Kumara-pala-deva as a prince
the
Whether
relation,
it
shall
have to be
determined by examination of the evidences available at hand both from the point of view of literary works, historical and inscnptnonal records belonging to
the twelfth
and
thirteenth century A.
verse no 5 occurring in Paficatantra (Mitrabheda) verse 365 and Mitrasampraptikam verse 134 tales IS and 5 respectively and in Prastavika verse 11 of the Hitopadesq, 26 helps us construe the point that Subhata flourished
by Somesvara 28 (1179-
1262 A.
D)
as
"Subhatena padanydsah sah kopi samitau krtah Yena, dhundpi dhirdndm romance rw.paciya.te,"
gives
us a
i
due
e
to
the
Somesvara
in the twelfth
century
AD
and
earlier
under
HISTORICITY OF
'
'
,-'
59
country
is
not patent
Therefore, Subhata while taking recourse to the patrony of 3ri-kumarapaladeva, the over-lord of Gurjara country deemed as hailing from Gurjara country as
held by
many scholars deserves to be connived at Even if he enjoyed the patronage of Gurjara king, his being a person of the Gurjara clan, leaves doubts as such
30 According to Dr R S Tnpathi, "The Caulukya (Solanki) house of Anahilavada or Anhil-pataka, identified with modern Patan in Gujarat was founded by
and
his
He was a son of the Prince of Kalyana-Kataka, in Kanauj mother belonged to the Cavada or Capotkata line, which ruled over a Mularaja succeeded to the
nephew of
his
grandson Durlabharaja was the next important figure 1021-1063 A. D Mularaja died in 996 or 997 A. D The
intervening period of reign of some one is not given by Dr Tnpathi Kama, son of Bhima-I succeeded and ruled between 1063-1093 A D , followed by
Jayasimha Siddharaja
latter
(A.
D 1097-1143 A D
as a distant relation of
Jayasimha Siddharaja,
had no male
*
issue
usurped the throne as the Merutungacarya, however, refers to one Ahada as the
who
pratipanna-putrah)
adopted child of Jayasimha Siddharaja (Cdhadandmd kumdrah sri-siddhardja3 who was probably slain or dethroned by Kumarapala
(before
of Jayasimha Siddharaja sri-kumdras pdladevasydjfidma-vamanyamdnah sapadalaksiyabhupateh pattibhdvam 32 died before 1172 A. D His reign penod has babhdra) Kumarapala shortly been determined as 1143-1172 by Dr Tnpathi Vacaspau Gairola 33 refers to Vagbhata as the mahdmdtya of Kumarapala He also refers to Hemacandra Jainacarya as the court scholar of Jayasimha Siddharaja whose life sketch has been given in the Kumarapala-canta by nun 34 Hemacandra in his Abhidhdna-
cmtamam 35
"Kumdrapalas-caulukyo rdjarsih paramdahatah mrtasvamoktd dharmdtmd mdnvyasana-vdrakh rdjaviji rdjavamsyo vijyavamsyo tu vamtaje" Dr Nemi candra Sastn m his Introduction to Abhidhdna-Cmtdmani of Hemacandra has
referred to
taught
He
was
senior to
Hemacandra and Kumarapala having the relation of teacher and a same age as Hemacandra Siddharaja Hemacandra by only two years Dr Nemicandra $astri also refers
Jj
60 the
SAMBODHI
of
to
Lai Paiikh Kumarapala in Vikram Samvat 1194, Margaslrsa-14 Professors Rasik and V M Kulkanu m their Introduction to Kavyanusasana 37 of Hemacandra
refer to Kumarapdla-pratibodha
of
details the Somaprabha Sun and discuss life and faith of Kumarapala and
Jayasimha Siddharaja
They
also
refer
to
Tnsasti-salakapurusa-canta verses 16-18, they refer to Kumarapala as the conqueror of Ladi, Daslrna, Malava, Kuru Smdhu and other inaccessible
countries with the
power of
his
own
mularaja and a great Arhata They also refer to his relations with Great Udayana and his equally great son Bahada, Abhada Amiga etc They also refer
to Jayasimha as the predecessor of Kumarapala holding Hemacandra to respect Bahada was the minister of Jayasimha Siddharaja who followed Hemacandra
According to
Wmterrutz,
Somesvara in
his
Kirti-kaumudi bnngs
to
our
Tnpathi
carita Prakrta
Kanyakubja
in his "History of Kanauj" on the evidence of KumdrapalaDvyasraya-Mahakavya of Hemacandra refers to the devastation of Kumarapala's reign period he assigns as 1144-1172 A D
39
Velankara* in the Age of Imperial Kanauj refers to Hemacandra of Gujarata living at the court of Kumarapala in the twelfth century A. D R C 41 Majumdar refers to Kumarapalacanta as a biography of Kumarapala
Caulukya, written by Hemacandra who was born the year 1089 42 A D , and died in 1173 A. D * at the ripe old age of 84 years, a short time before 44 died Dr Kailasa Candra Jaina Kumarapala "Malwa the refers
H D
to
Kumarapala
as
Dyydsraya canto
period as 1172
XXX
of
A D
1175 A.
D on
Review of
1
all
DyyaSraya-Mahnkavya of Hemacandra also called Kumdrapdla-canta, the Kumarapalacarita of Jayasimhasun Siddharaja and Prabandha-cintamam of
Merutungacarya refer to Kumarapala as the immediate successor of Jayasimha Siddharaja having the foster son of latter indulging in war of succession with him for a year or so, bearing the name as Ahada
2.
HISTORICITY OF
61
Kumarapala-deva
Hence the question of Tribhuvana-pala-deva succeeding or preceding Kumarapala does not arise at all He was neither a father nor a son of
Kumarapala
Mularaja, son of Rajl (961-996)
(AD)
)
Camunda (997-1009 A D
Vallabha
Durlabha
(1009-1021
(1009
A D)
A D)
Nagaraja Bhrma-I
(1021-1065
D)
Karna(1063-1093
A D
Ksemaraja
Jayasimha Siddharaja
(1093-1143
Haripala
A D)
Tnbhuvanapala
Majhlpala
I
Kumarapala
(1143-1173
D)
Ajayapala (1173-1175
Mularaja-II
Bhlma-II
(1176-1178 A.
(1178-1241
Tnbhuvanapala-II
1242 onwards
62
SAMBODHI
Knshnamachanar is the only critic who has brought two Tnbhuvanapalas, one before Kumarapala and the other after him in his "History of classical Sanskrit Literature" para 116 pp 204-206, under the head-"Somesvam-Deva"
where in while enumerating the descendants of Sola under the successors of
Mularaja holding the office of Purohita viz Lalla, Mufija, Soma,
Sarvadeva,
Ama, Kumara, Kumara and SomesVara, he refers to the geneology of Mularaja as given by C V Vaidya in his History of Mediaeval Hindu India (III209) as under Amiga,
His 8th ancestor Sola was by king Mularaja, the founder of the Caulukya Dynasty Kumara was in the court of Kumarapala, Ajayapala and Mularaja II Kumara had three brothers Sarvadeva, Munja and Ahada Kumara was made a
enrolled as the state Purohita
varman of Dhar
II
Somesvara as the court poet of King VIradhavala (1219-1239) A D. and VTsaladeva (1343-1271 A. D ) as revealed by Prabandha-kosa of Rajafekhara,
VIradhavala 47
between 1179 and 1262 A D His KIrti-Kaumudi is a biography of Vastupala minister of Vaghela kings Lavanaprasada and Somesvara calls himself as the chief priest of the king of Gujarat and is the author of many inscriptions dated between 1241 and 1255 A. D One
having flourished
of these
liberal
inscriptions contains a stanza from KatL-Kanmudl the panegyric of minister Vastupala 48 Dr Knshnamachanor calls Somesvara as a fnend of Vastupala. He also calls Hanhara, Subhta as SomesVara's friends who
Camunda
the son
Camunda having died or having been Durlabharaja (1009-1021 A D) succeeded Camunda Bhima-I being of Nagaraja who died during the reign period of Durlabharaja was the
Vallabha son of
A D
reigning between
D ) stands precluded by a possibility being the Maharajadhiraja referred to by Subhata as he never ascended the throne according to this geneology which
having expired during reign penod of Kama, and having Jayasimha Siddharaja succeeding himself as his was succeeded by Kumarapala brother of Malpala and father of Ajayapala The point of this Tnbhuvanapala-I father of Kumarapala-deva (1143-1173 A.
son,
nephew of Durlabharaja, grand son of Mularaja-I as stated by Dr R S Bhlma-I was succeeded by Kama Tnpathi Ksemaraja brother of Kama, father of Hanpala and grandfather of Tnbhuvanapala the
Vol
XXII,
1998
HISTORICITY OF
63
agrees with the geneologies given by other historians Ajayapala was not the son of Kumarapala He was the nephew of Kumarapala, brother of Mahlpala whose son Ajayapala was Ajayapala's two sons Mularaja-II and Bhlma-II reigned between 1170 and 1242 A. D Tnbhuvanapala-II succeeded Bhlma-II m
1242 A.
by scholars
This Tnbhuvanapala has been recognised as the patron of Subhata like S K De B Keith, Wintermtz, Krsnacaitanya, Baladeva
,
Upadhyaya and
representation
or a
others,
proposition irreconcilable
clearly
calls
with the
factual
as
of
Subhta who
Tnbhuvanapala-deva
Crown
KailaSa
Prince
Dr
Candra Jama 51
refers
to
one Tribhuvanapala-deva,
in
,
son
in
of
the
INGNO-DA
the
inscribed
Maharajadhiraja Paramesvara
who
after
(Modern Rrngod
judges from the
now
in
Ratlam
distnct), to
held by the kings mentioned in this mscnptional record that Vijayapaladeva was an independent monarch and had established an independent Kingdom An undataed
titles
the
god GohadesVara
Dr
Jam
inscription
this
Amiga
court poet of Kumarapalacaulukya having Hemacandra, Bahada, Abhada, as his court poets Kumarapalacanta of Hemacandra would never have
omitted his
"Paramdras"
name
As Dr
is
"Vijayaraja
Miss Pratipala Bhatia exclaims in her Thesis the last known ruler of the Vagada hne of the
been found of his successors It is known, however, D , Vagada was being ruled over by one son of Maharaja-Surapala, Vyayapala, son of Tnbhuvanapala, who was the son of Prthvlpala alias Bhartrpatta, who issued his inscnption from Thakarda in the
trace has
Paramaras
No
that in
Dungarpur
state
VS
1242-1185 A.
D was
who according to the Virapura Copper plate, dated a subordinate chief ruling over the Vagada country
under the suzerainty of Caulukya Bhlma-II, was probably the brother and
64
successor of surapala
SAMBODHI
This Vyayapala the fathei of Surapala has been identified with Vyayapala of Ingnoda inscription, dated VS 1190=1133 A D the geneology given for these rulers makes it clear that they were not connected
with the Paramara dynasty which was ruling in Vagada only three decades earhei ss This shows that by the time the Paramaras of Vagada were dethroned
when
by the members of a family whose name is not known to us It may be that the Caulukya king Siddharaja Jaisimha invaded and occupied Malwa, he
is proved by the Talwara inscription of Jaisimha (Annual Report of Rajaputana museum-1915-1916 p 2) It was perhaps during these circumstances that the princes of this family accepted the Caulukyan suzerainty From another inscription dated VS 1236=1179 A D
state,
we
Vagada Samantasimha, however, seems to have been dispossessed of his newly established kingdom by Maharajadhiraja Amrtapala of the VIrapura copper plate grant dated A. D 1185 who may have established himself with the
help of his Caulukyan overlord The Caulukyn paramountcy in this area is proved also by an inscription at Dlwara, dated V S 1253=1196 A D in the
Dungerpur State"
Hence independence of Vyayapala, Surapala Amrtapala and prior to them of Tribhuvanapala in the area contiguous to Ujjam goes beyond any scepticism
Tnbhuvanapala-deva as Maharajadhiraja Tnbhuvanapaladefinitely makes Subhatta as the court poet of this Tribhuvanapala-deva in the tweltfth century A. D prior to the period of Somesvara who eulogises Subhata in his Kirti Kaumudi "* Kumarapala
to
deva
of Subhata,
Caulukya
being yet a pnnce or Mandahka being a son of Tribhuvanapala father of Mahipala father of Ajayapala, grandson of Hanpala and great grandson of Ksemaraja brother of Kama, father of Jaisimha Siddharaja was definitely a distant relative of Jaisimha Siddharaja whom he succeeded by a war of succession by dethroning or defeating Ahada, the foster son of Jaisimha
Siddharaja pnnce suzerainty was anticipated after Jaisimha the reign period of Siddharaja by Subhata who Tribhuvanapala-deva simply a organised procession (yatra) in the spring season simply to offer a laudatory encomium to the future ruler of the Caulukya suzerains The question of two Tnbhuvanapalas mentioned in the geneology of Miilaraja given C V
He was
whose
by
in his History of Medieval Hindu India (III 209) stands ruled out as being considered patrons of Subhata because the past never became a king and the
Vaidya
HISTORICITY OF
in
65
1242 did not enjoy longer period of reign Yadava rulers of Devagiri and Muslim invaders kept their roads into the territory of Gujarat Anahilavada and occupied it between A. D 1178 and 1297
second having occupied the throne
the
as Maharajadhiraja as the king of Malava as well as
FOOTNOTES
1
all
2 Retired Principal,
Govt
College
Fazilka
HIG
Bloc-61,
B-3,
Sector-VI,
Parwanoo
(Pin
173220)
3 Sutradharah
vidalita-sakalavairi-vrnda-sundarl-netra-nilotpala-vigulita-bahala-vaspapura-plavamana-
Bho bho
Samajikah
Srnuta
savadhanah yad adya vasantotsave deva-sn kumarapaladevasya yatrayam pada-vakyapramana-parangatena maha-kavma srisbhatena vinirmitam dutamgadam
natakam abhinetavyam
Pranitam Dutangadam
202,
nama Chayd-natakam,
editied
by Sahityacarya
mad-
No 138
Handas
K-37/
Gupta,
Amen
House
London E C
Britain
1924 Reprinted Lithographically 1954 Printed m Great Hindi version Samskrta Nataka p 285, Dr Udaya Bhanu Simha, Monlal
First published
11007
Second ed
1971
Jam
at die
Jainendra Press
170
Ram
1952 Allahabad
Hindi ed
p 183 Ramanarayana
Allahabad 2
Printed by
Rama
66
SAMBODHI
(Classical Sanskrit Literature
p 274, 103,
ed 1963
MLBD,
Delhi-1 10007
First reprint
9 Samskrt Sahitya ka Itihasa by Padma Bhusana Acarya Baladeva Upadhyaya erstwhile organiser Research Deptt Sampurnananda Samskrt Visva Vidyalaya, VaranasI, Sarada
Niketana Varanasi-5 First ed
1977, Tenth ed
Knpa
598
10 Age of Imperial Kanauj Bharatiya aidya Bhavana History and Culture of the Indian people volume IV Bharatiya Vidya Bhavana Bombay First published in 1955, Second
edition 1964, printed in India
by P
H Raman
34,
at Associated Advertisers
and Printers
Road Bombay
and Published by S
Ram
Krishan, Executive
181
translation of
Also
Vidyapitha,
Delhi,
A New by Vinaya Kumar Rai, Professor All India Samskrt Caukhamba Vidya Bhavana VaranasM (CVBV) 1965, Printed at
HOSL, p
Ibid.
503 opcit
502
cff
4 above
12
13
S D, p 269 op at
Vol
111,
cff 5
above
cff
14 HOIL
15
pt
I,
p
cff
274,
7 above opcit
AOIK.
p 182, opcit
686, op
10 above
8 above
16 HOCSL, p 17 SSKNI
18
at
cff
p 375 op at
cff
10 above
11 above
HOSL p 503 op at
cff
19 S
D p
269, op
at
cff
13 above
20 Op at
21
cff cff
14, 15
above
Op at
16 above
170, cff
22
Op at HOSL, p
6 above
23 (Samskrta Sahitya Ka Itihasa) SSKI p 812 Vidya Bhavana Rastrabhasa grantha mala
HISTORICITY OF
67
pp
75 and 26 respectively-M
Kale's
ed
MLBD
by Shanti
Jam
at Jainendra Press
26 P 3
MR
Kale ed
MLBD
Delhi,
110007 Sixth ed
cit cff,
1967
9 above
M
LL
Wuiternitz, p
103, op at
cff,
cff,
14 above
Subh&ta-kavestnbhuvana-pdla-deva
29 p
3,
9-13
op
cit
above,
Bhumikd
gurjaradefa-fdsanam
tv
aprasiddham
At-a
kesdmcin
gurjarajdGyatvam
30
MLBD
31
^antini-
32
Op at
cff
Vacaspati Gaurola op at
30 above p 389 Also sec Samskrta Sahitya Ka Itthasa (SSKI pp 593-94 cff 23 above
33 SSKI
p 358
p
594
34
Ibid.,
Vidyabhavana Grantharnila, No
Introduction
109,
1964
36
17
Ibid
37 Published by
Sri Candulala
Vardhamana Shah
M G
WB
Printed by
50,51,52
38
Op at
39 p 318
1937)
MLDB
Delhi-6,
(First
ed
cff
10 and 15 above
41 An Advanced History of Ancient India (AAHOAI) p 202 and Prdctna Bhdrata edited by Vis'uddhananda Pathaka and translated by ParamesVaiT Lala Gupta p 390-pt I
68
SAMBODHI
New
MLBD
Deltu-110007
Narendra Prakash Jam and Jamendra Prakash Jam 1986 Reprinted edition Also see
Praclna Bharata
Ka
Itihasa
Rama
Sankara Tnpathi, pp
275-278,
MLBD
Delhi
Introduction pp
36 and 52
op
cit
cff
37, above
XVIII,
MLBD
Delhi-1 10007
First
ed
1972 Volume
P 341
Op
cit,
cff
16,
above
46 Dr
47 HOIL
48 49
/bid.
cff
14 above
HOCSL p
205, op
cit
cff
cff
16 above
50 HOAI
51
p 386, op at
30 above
Delhi-1 10007 First edition 1972, published
Malwa through
the Ages
p 360 MLBD
by
lal
oriental publishers,
54
New
Navchetan press private Limited (Lessess of Arjun Press, Naya Bazar Delhi-6) published August 1970
53
hilly tracts of
Mewar and
Dungarpur, extending along longitude 73-22 to 75-00 E and Latitude 23-20 to 23-55N
is
who
build their scattered huts upon hillocks and burn the shrubjungle for cultivation in the rams [Proceedings of the Indian Science Congress, 1938, The Presidential address of
123)
54
Op cit
cff
27 above
PHYSICAL DATING
D.
Agrawal
INTRODUCTION
Today
its
possible
to
date
pertaining to
universe
human
history but
variety of events and phenomena not only even to the history of our planet earth and the
make it possible As a result, we know now that the universe is not infinitely old The universe today is estimated to be about 15 billion years old and the
earliest
homimd about 4
million years
In
the
radioactive
antiquities
at
and
artifacts
of organic origin
Prof
Lai built
of Fundamental Research
(TIFR)
to use this
technique of measuring very weak radioactivity By 1962, Radiocarbon Lab of TIFR had become operational and a major national
sophisticated
programme of dating Indian Archaeology was undertaken by the author The Radiocarbon ( 14 c) Laboratory of TIFR, later on shifted to Physical Research
Laboratory,
Ahmedabad
It
14
c dates by
now Many
In
more
another method of dating was developed by measuring Thermolummescence (TL) emitted by pottery, terracottas and bncks But most
recent
times,
of the Stone
Age was
still
Mc
techniques based on
etc
uramum-thonum, potassium-argon
were
also developed
Age
In India
we
are
now
which have a great potential for resolving outstanding archaeological problems With more younger archaeologists coming from a science background, there will be a lot of fruitful interaction between the scientific labs and
archaeological
institutions
THE TECHNIQUE
wc dating technique below briefly explain the principles and limitations of For details of other dating techniques we would like to refer to our popular
I
Human
Past (Agrawal
70
D P AGRAWAL
SAMBODHI
Many
some chemical elements are stable, but some are unstable because ol; 14 c or extraneutrons in their nucleus or for some such reasons Radiocarbon ( that it other all carbon stable (12 C ) respects except carbon-14) is similar to has two extra neutrons in its nucleus which make it unstable and liable to
Such unstable elements are called 'radioactive' because in a part of themselves by way of some
particles
beta
or gamma-rays)
14
(
and becomes
stable nitrogen
N)
is
The
rate of spontaneous
unaffected
by any
decays by 1% every 83 years It means that in 5730 years a given amount will be reduced to half, after 11460 the ratio of years to a quarter and so on In the modern plants and animals
other process
Carbon-14,
when
isolated,,
is approximately one to a million As time goes on, the concentration of radiocarbon keeps going get their food (and therefore carbon) by die assimilation of carbon dioxide through photosynthesis Plants are
atoms
million
Ccarbon-14/carbon-12
consumed by animals and humans and thus all life forms are labelled by 14c As one knows the half life (5730 years) and one can measure the radiocarbon,
one can
easily calculate the
Age
Normally the
real and measured ages should be die same, but it is not so As one goes back beyond 500 B C the carbon-14 ages tend to become the ages are consistendy younger and, between 500 B C and 1300 A. D
,
Such discrepancy can be measured by dating tree-rings of a known Age One can use trees like bnstlecone pine and sequoia which live for diousaads of years, or one can use tree trunks from bogs which have been
overestimated
dendrochronologically dated and thus are related to each other
The main
made it possible to have an internationally accepted calibration curve which can now be used by all laboratories and users (see Appendix 5, Agrawal and
Yadava 1995)
How
If
to calculate error
the
Age
is
Age
lies
within the
given ranges
as follows
One sigma
error
= 4100
to
3900 BP
Probability
= 68 3%
PHYSICAL DATING
AND
71
Two
sigma error
= 4200 = 4300
to
3800 BP Probability = 95
3700 BP Probability
5%
to
99
7%
one measures the actual number of carbon-14 atoms present e sample The greatest advantage of AMS about dating is the sample size of carbon is sufficient for AMS mg techniques It leads to a precision of i50
As
little
years
as
Contamination
The
(archaeological debns) over the sample works as a filter to prevent contamination by younger carbon Bones from open sites are not useful for carbonate dating as there is no collagen left in tropical sites Sampling from the periphery of a mound should be avoided Caves and rock shelters minimise
soil
bone contamination
dating techniques in Indian archaeological studies through the conventional categories of Stone Age, Neolithic, Harappan,
14 Megahthic penods In addition, we have given c dates for some PG ware sites, NBP and early iron sites, and also dates from
Rock Art
various
sites,
old workings
of gold,
copper,
zinc etc
text,
B C/A D
Stone Age
any confusion, only terms have been used, though the discussion and interpretations are
The
earliest
Homo
kahilis
go back to
24 Myr
(million years)
erectus
and are expected to go further back (Semaw et al, 1997) Homo has been dated to 1 6 Myr in Africa The only early K-Ar date in India
years)
has been reported from Bon, near Pune and goes back to 1 4 Myr (million Bhaskaran It is a volcanic material overlying an Acheuhan assemblage
two groups
of carbonate deposits
from Saurashtra
Group I has a range of 50-70 Kyr (thousand years) and Group II, 75-115 Kyr These dates have been used to define the chronology of the underlying Acheuhan (early Stone Age) assemblage There are only a few I4 c dates for the Middle Palaeolithic sites but they are generally too young for taking them into
72
D P AGRAWA1
SAMBODHI
We had dated two wood samples from Mula dam (TF-217, 345) Both 14 were beyond the limit of c range One TL date for Didwana gives the range than 144-350 Kyr Similarly TF-1002 from Dhom dam gives a date of greater
account
35 Kyr and
In Kashmir
to
is
14
c dating
method
technique has been used
(Kusumgar
1985)
date the Matuyama/Gauss magnetic reversal boundary to about 2 3 Myr This is dose to the globally accepted value of 2 4 Myr for this event Its
importance
lies
in the
Villafranchian
In India the
(modern-like)
Neolithic cultures
agriculture
sites
There
Lunkaransar in Rajasthan that agriculture may have started 7-8 Kyr in that and finely region The evidence is in the form of Cereaha type pollen comminuted pieces of charcoal indicative of large scale burning and clearance
In Rajasthan, however,
Archaeological Survey
Burzahom and Gufkral were excavated by the Burzahom go back to 2600 B C Mehrgarh period 1A goes back beyond 8000 B C Thus, in the Indian subcontinent the oldest dates for the Neolithic should go back to this penod It must be noted that Mehrgarh shows a transition from late Stone Age to early
In
Kashmir the
sites
of
The
agriculture
Neolithic
Eventually it blossoms into the Harappa culture The Peninsular goes back to 2200 B C at Terdal and Tekkalakota Chirand, a back to about 2000 B C Koldihawa and Mahagara
U P
tend to
show the
Neolithic at
Kunjhun
back to 3300 B
from the
of Mehrgarh, Koldihawa, Kunjhun river and the lakes of Rajasthan indicate a much earlier beginning of agriculture in South Asia going
earliest levels
beyond 6000 B C
Kahbangan (Harappa Culture) also shows a spread between 2400-2000 B Lothal, on the other hand, tends to suggest that it dates to 2200-2000 B
C C
PHYSICAL DATING
AND
73
Rojdi in Gujarat also gives a similar time spread, though a couple of radiocarbon dates go back to c 2500 B C At Surkotda most of the dates fall
around 2000 B
Chalcohthic cultures
in Pakistan,
associated with
Lustrous Red 3000 B C (PRL1425, 1426) Prabhas Patan had earlier given Mc dates going back to c 3000 B C It appears that in Gujarat one is dealing with an indigenous culture which is pre-Harappan 14c dates now suggest that in the north-west Indo-Pak
Rajasthan
It
is
C The
Ware (LRW)
sub-continent there
is a neolithic beginning of local cultures which in some areas developed into the Urban Harappa culture The dates for the Chalcohthic cultures of eastern India range from c 1800-900 B C The Central Indian Chalcohthic sites of Chandoh, Daimabad, Dangwada, Eran, Inamgaon, Kheda,
Navdatoh, Nevasa, Sonegaon have also been dated Most of these sites have Jorwe and Malwa culture habitations Though some of the calibrated dates go back to c 3000 B C , the general time spread seems to be confined to 20001500 B C and for Jorwe culture it is 1500-1000 B C There are a few dates
for
Daimabad
between 1800-1700 B
Megalithic
sites
It is interesting
to
179) indicate that the beginning of Megalithic culture in the Doab goes back c. 2000 B C In the south, c. 1000 B C probably marks the transition
Neolithic
between
copper, gold, silver, zinc mines from different parts of India have also been radiocarbon dated Radiocarbon dates suggest that die exploitation of Kolar Gold Mine goes back to 600 A, D The earliest copper mine dates are
Some
from Rajpura Danba (Rajasthan) giving a date of c 1300 B C The Zawar zinc rrn nes have given some dates which go back c 400 B C As zinc is very volatile it was not smelted in the west till die Roman tunes When mixed with copper it produced brass The 400 B C dates from Zawar are the earliest recorded
radiocarbon dates for zinc smelting
in the
whole world
Use of copper
is
some
pre-
74
culture sites like
DP
AGRAWAL
SAMBODHI
Harappa
in detail
have not been studied Mehrgarh but the old workings back to 3000 B C or so and therefore we do not have dates going
sites,
G Ware
Now
their
PG
sites
and
it is
dear
that
between 800-400 B C The solitary early date from between 600-300 aberrant The NBP Ware sites are covered Atranjikhera site is a little bit earlier The dates B C though, some of the dates seem to go back B the advent of iron in the beginning of first millennium
time spread
is
c.
is
some
ACKNOWLEDGMENTS
The author
is
G. Yadava
BIBLIOGRAPHY
1
Agrawal,
D P
and
M G
Human
Past,
Pune
ISPQUS
2
Baskaran,
G Rajagopalan and B 1 K. Somayajulu 1989. 230Th/234U and M c daring of the Quarternary carbonate deposits of Saurashtra, India, 65-82 Chemical Geology (Isotope Geoscwnce Section) 79
,
3 Kusumgar S
the
Million Years (eds) D P Agrawal, S Kusumgar and R. V Knshnamurthy New Delhi Today and Tomorrows Printers and Publishers pp 245-247 4 Lai, B B 1997 The Earhest Civilisation of South Asia, New Delhi Arya Book
International
5
Possehl,
G
S
,
not given
Semaw
and
K.
P.
W K
Hams, C S
Feibel,
Mowbray 1997 2 5
385, pp
Nature, vol
333-336
S.
Shastri
accepted by almost all philosophical systems of India karma has special significance in Jaimsm In fact, it is a driving force of this system According to Jairusm, annihilation of all lands of karma is liberation 1 and three Jewels 2 viz , right faith in the nine
This doctrine of
fundamental principles taught by Jina, nght knowledge of these principles and right conduct are prescribed to annihilate these karmas
Jama concept of karma is totally different from other schools of thought According to Jaimsm Karma is neither a mystical force nor unseen power as some philosophical schools believe Karma is something material in nature The subtle particles of matter which flow into the soul and cause its bondage are called Karma Karma is infra-atomic particles of matter It is subtle matter,
which cannot be seen by the ordinary sense organs Jainas believe that there land of subtle particles of matter pervade the entire cosmic-space When we
act, physically, mentally and vocally, these subtle particles are attracted towards the soul and stick to it and become cause of bondage of the soul
The
and
soul
bliss
is
perfect in its original state It has infinite knowledge, insight, power But the subtle particles of matter enter into the soul and make the
mundane
past It limited
It
soul
is
association of
is
bound and put limitations to its capacity from beginmngless Karmic matter which makes the soul impure and
Passions
(fcosoyas)
anger, pride,
(avirati),
infatuation
(mithyatva),
want of control
negligence
physical activities (yoga) of mind, speech and body are the cause of bondage These factors attract fresh-material particles which get transformed automatically into Karmic particles and engender empirical bondage of the
soul
Just as
particles
particles
sticks
to
the
of dust ding to the oily body, similarly the karmic soul which has become sticky by attachment and
aversion 4
Four passions are the main force in holding the soul in bondage, cause of 5 It is, these passions accompanied by suffering and cycle of births and deaths
76
YAJNESHWAR
SHASTRI
SAMBODHI
wrong bekef, want of control, negligence and yoga are the main cause of eight kinds of Karmabandha Umasvati Vacaka, describes functions of these passions giving beautiful simile in his Prafamaratiprakarna. He states, passion is a king,
wrong
belief,
non-control,
this
negligence
are
its
army, assisted by
army, passions,
and becomes
Karma
These four pasions are divided into sixteen kinds on account of their function Each passion is of the following four kinds anantanubandhi,
anantanubandhi apratydkhydndvarana, pratydkhyandvarana and safijvalana passion is that which obstructs the spiritual right belief and nght conduct and thereby prepares the ground for endless mundane career Apratydkhydndvarana
obstructs the partial
nght conduct
complete conduct and allows the existence of nght belief and partial conduct Sanjvalana passion obstructs the perfect type of conduct and thus stops us from
attaining
Arhathood
(nokasdyas),
Besides these
passions
which
as
are
passions, there are nine kinds of semiso called because of their less-obstructing
as
nature
(hdsyd),
They accompany
Liking
(ratt),
well
excite
passions
(foka),
They are
fear
Laughter
disgust
(striveda)
disliking
(arati),
grief
(bhaya),
and hankering
after
women
man
Right belief and Right conduct are the main means in attaining liberation These passions obstruct the nght belief and hamper the nght conduct
another important concept connected with theory of Karma Lesyd is for the duration of bondage of Karma Lefyd is defined as that which associates the self with karmic particles (lifyate, ihsyate, karmand saha atmd iti lefyd) Lefyd is said to be that by means of which the soul is tainted
Letyd
is
responsible
with
It is
works
of the soul or emotions a glue between the soul and karmic particles
making colour fast and fixing them on canvas, responsible for the length of fame of Karmabandha 6 Lefya dependent on the yoga i e psycho-physical activities of speech, mind and
is
i
responsible for
body Sometimes, our activities, reflect different kinds of Lesyds, There are six kinds of Lesyds
.
e emotions
(1) (2)
Black (Krsna)
Blue (ntta)
DOCTRINE OF
(3)
(4)
77
Gray (kapota)
Red (tayasa)
Yellow (padma)
(5) (6)
White (tukla)
Fust three
red,
gray are inauspicious while remaining three i e yellow and white are auspicious in character and function All jivas are influenced by these Lefyds or emotions Only the Siddhas (i e liberated souls) are free from the influence of the Ldyas and they are called ale&ns or
viz,
black, blue,
gatalesyas
unkmdness, hypocrisy, evil rmndedness, thoughtlessness, wrathfulness, corruptibility, through which soul is emotions brought to misery The black lesyd is the worst of the three bad
Such as cruelty,
hostility,
The blue
is
less evil
than the
first
do
evil
The
red, yellow
all
lesyas,
removes
evil
hatred disappear under the influence of white lefyd Each following one is and the last is the best By observing the activities
of
is
man we
is
influenced
Once upon a time, six persons were travelling together, in the forest They became hungry These hungry travellers saw npe fruits on a jambu tree and them was how to get fruits thought of eating the fruits The problem before from jambu tree The first man suggested that the tree must be up-rooted, to
eat fruits
tree,
the third
recommended
branches,
to chop off the big branches, forth told them to cut only small fifth said, let us pluck the fruits only and sixth advised not to hurt
Here,
we
can
see,
first
all
of lefyd
The
one
itself
influenced by black lefyd, so his act is more cruel, The second has blue, the third grey, the fourth red, the
The white
lefyd
is
Jama
is
pure
lefyd,
which
78
YAJNESHWAR
SHASTRI
SAMBODHI
bondage of Karma
fundamental types on
(2)
(3)
Feeling producing
Knowledge obscuring Karma (jnandvarniya), insight obscuring Karma (darfandvarmya), deluding Karma (mohanlya) and power hindering Karma
real
(antaraya) are called ghatikarmas, (deadly Karmas) as they tend to obscure the nature of self, affect the attributes of the soul These Karmas not lead
only
to
worldly misery but also retard the moral progress of the aspirant
Remaining
four
(dyuskarma), body determining Karma (nama) and heredity determining Karma called aghdti Karmas, because these are not directly concerned with obscuring die nature of the soul In the absence of ghatikarmas they do not
are
retard the
prevents acquiring knowledge of scriptures is called snitajnanavararaya That which hinders direct knowledge of material is objects avaoTujfidndvoramya, that which obscures direct knowledge of the thought of others is known as
Karma which obscures the knowing faculty of the soul the Karma which obscures the knowledge acquired through the senses and the mind, prevents our right conscience and intellect It is known as maty/idndvarantya The Karma which
Jfianavaranrya
is
The
mdhah-paryaya/fidndvaramya,
and
lastly
that
knowing
II
right
way
Darsandvaramya or
Karma prevents
us
from having
right
Vol
XXII, 1998
DOCTRINE OF
vision, right
79
faith,
nght
view
It
is
of nine kinds
' I
(1) (2)
Physical sight
Karma (acaksurdarfandvaramya)
(3) (4)
Karma (awdhidarfanavaranfya)
intuition
of obtaining perfect
(5)
Karma
(nidrd)
(6)
(7)
(8)
The Karma which generates worst type of slumber with through which man may commit horrible crime in the
terrific
vigour
sleep
III
Feeling producing Karma (vedaniya) is cause of feeling pain and pleasure and is of two kinds, which helps us to get worldly pleasure (sdtd-vedamya)
and which
IV
Deluding Karma (mohanlya) which obscures nght faith and nght conduct that which is divided into 28 kinds First of all it is divided into two kinds obscures nght belief, infatuates the person, on account of this person loses
his
discriminative power of distinguishing right and wrong belief (darfanamohaniya) and the Karma which obscures the nght conduct, which is die property of the soul (cdntramohamya) The first is divided into three
kinds viz, that which obscures the nght belief and generates complete wrong belief (mithyatvamohaniya), that which obstructs in getting
but produces correct partial belief belief right (samyaktvamoharifya) and that which produces mixed belief having some same and degree of falsity (mitramokamya) The latter is degree of truth divided into 25 kinds on the basis of obstruction produced by 10 passions
complete
(kasayas)
span of
all
It
80
is
YAJNESHWAR
SHASTRI
SAMBODHI
age of celestial beings
(deva),
(tiryak)
(ndraka)
VI
State
of
caste,
body, etc
VII
kinds,
Heredity determining Karma determines the heredity or family It is of two that which determines superior heredity (uccavrgotra) and inferior
heredity (mcairgotra)
VIII
That which
obstructs profit of any kind (labhantaraya), (3) that which hinders enjoyment of a thing which can be enjoyed once, such as good food, good
etc (bhogdntaraya), (4) that which hinders the enjoyment of something which can be enjoyed again and again, such as good clothing, dwelling place, bed, etc (updbhogantaraya), (5) that which obstructs the power of a person and makes a very strong person incapable of exercising
drink,
his
power
No
made so minute or detailed study of doctrine of Karma Vanous Karmas determine every activity of man Biith in particular family, high or lower, particular kind of physical body, social status, even man's nature, all are determined by particular Karma of this
vast universe
is
Every being guided by its own Karma The heavenly bodies and even gods Every event of Me is due to the Karma of previous life Birth
Karma
and death, pain and pleasure, suffering, disease, everything is dependent But Jaimsm believes that though the various Karmas of man
still
on
Karmas by
his
own
efforts
and become
are
first,
Vanous kinds of
ethical disciplines
prescribed to
clutches of bondage of
Karma
At
Karma
is
to
be
(paficamahavrata},
practicing cautious
and
and evacuating bowels; (samite), controlling psycho-physical activities of mind, speech and body (guptis), rigorously following ten lands of religious virtues (dasavidhadharma), reflecting on 12 kinds of anupreksas, conquering hardships
receiving
things
Vol
XXII,
1998
DOCTRINE OF.
81
(parisahajaya) and controlling passions Then by austerities (or penance) already existing Karmas must be annihilated \/hen this end is achieved, the age old partnership between the soul and matter is dissolved and the soul shines in
its
intrinsic
nature of infinite faith, knowledge, power and bliss Freed of the flies up to the summit of lokakdfa and remains
FOOTNOTES
1
Krtsnakarmaksayo moksah
S
Tattvarthasutra (TS)-X
2 T
II
)
-
3 Pra&marattprafcartina (P P
Umasvaa Verse-56
4
5
PP
55
PP PP
PP
30
33
6 7
Intro
P 35
8 Tah krsm-nna-kapota-taijasi-padma-fakla-namanah.
Slesa iva varnabandhasya Karmabandhasttutividhatryah
PP
9 10
11
Ibid, Ibid. Ibid.
38
Introduction
-
36
Verse-34
35
Introduction pp
12
Ibid.
34-38
82
YAJNESHWAR
S.
SHASTRI
SAMBODHI
Bibliography
An epitome
of
Jaimsm
k.b, Jmdal,
Munshiram Manoharlal,
2
Delhi
-
1996
The Heart
of Jainism
Stevenson,
Manshiram Manoharlal,
3
Dehli 1995
Jama
Philosophy
Historical outline,
N N
4 Tattvarthadhigamasutra-with Tiki
ed.
parts
I,
II
H R
Kapadia, J
Javen,
Bombay
1926, 1930
5 Pras"amaratiprakarana of Umasvati
by Dr Y S
Shastn, L
I,
D
Ed.
Institute of Indology,
Ahmedabad 1989
6 Suttagame, Vols
II
Pupphabhtkku, and
Mam
Shn
ON
SOCIETY
Jain
Society
and
its
Components
1
is defined as everchanging complex and awanng system consisting of individuals, communities and institutions mutually interesting and reciprocating a web of social relationship and organised on the
basis
of similarity of culture,
for
their
overall
Gupta and Sharma have mentioned many examples like Kamla (1920), Anna (1938) and Ramu - the wolf-boy (1954) to indicate that an individual is only a biological species at birth but he develops as a social
being in the society inheriting language, habits, cultural values and behaviours Thus, the individual and society are interdependant for their mutual growth The
sociologists
have counted more than a dozen impact factors for overall growth,
society involving family,
central
political
mares, customs,
education, morality and religion etc Among these, religious thoughts (and lives of torch bearers) are major factors influencing the individual and society in many ways leading them towards the sacred path of
cultivation of
good
virtues,
better economic,
The
society, in general,
(a)
animal and
(b)
human We
are
human society only The biological difference between not important However, the earlier seers have differentiated them on the basis of religion This term has been elaborated in terms of eighteen socioThey involve the way of life thoughts and non-physical culture of arts, language, literature, philosophy, ideals and values and customs and traditions Thus, the term religion is taken as a sociological factor for human society specifying its various
cultural
factors
by
sociologist
practices,
physical and
The
The
society consists
of
many
class
communities, professions, politics, economics and culture etc The religion, being defined as a way of life, has impact of all these gr for the aforesaid objects The
84
earlier history
L JAIN
testify this
SAMBODHI
statement
Religion
and
The term
behaviours,
'Religion'
rituals,
set
of
activities,
beliefs
and practices
for the
ordered pleasure and upliftment of society Formerly, the religion had a supernatural-based definition, but the scientific age has dethroned it by a
sociological
one
to suggest that it
It is
is
The
earlier
Jam
in
texts
definitely
sociologists
their
objectives of
"Sawa-jaga-jiva-rakkana-dayatthaye bhagvayd pavayanam kahiyam" "Dhamme hitayam Payanam." "Sattvdn ye dharati uttame sukhe," where the specific terms indicate all types of Irving beings rather than human beings only where
individuals
later periods
objective
of religion
individual forms the basic unit of society, then- groups should also be effected by these objectives and methods to acquire them
It
of
must be pointed out that a true religion is really humanism based on principle 'live and let live' Thus religion is universal However, a good number of
systems have
religious
suggest that each system is only a partially altered version of cosmic religion under different names 4 In fact, all religions are sister concerns Jaimsm is also
a system of humanism-happiness of
all
is
and
ideals
Jama 5
rational
suggests that
it
and self-efforting people of the world This system has perceived (a) physical and psychical non-violence, (b) detailed mutational causeeffect law of Karma (c) work-based system of caste and status, (d) equal and
intelligent,
women,
(e) ethical
and
pluralistic realism,
septadic predication law, and (g) psychological spiritualism in traditional language in Jama texts which should be
scientific
presented in current language for their wider understanding and impact in the coming
in this fashion
century
Vol
XXII,
1998
ON
SOCIETY
85
(1)
Happiness,
and
Satisfaction, S
prime objectives of
is
life
and
religion
The
is
human
If
welfare, happiness,
or satisfaction, S
or S
defined as the
number of
desires
we
H =
or S, the
number of
is
must be made nununum, i e the denominator must be what the theory of non-possession or Apartgraha postulates
One has
to
limit
them
for
better
life
This
principle
states
limitation in
It
and
religiosity
has a
body
own mind, speech and non-one-sided-ness and non-possession represents the process of highest welfare If one follows this triad, it results hi
at cultivation of one's
multiplicity of
its
effects,
3
shown below
Nj
(Non-violence)
+ N2
(Non-
= N,N 2N 3 This is the perception of (Non-possession) welfare at Individual level This triad is the exposition of non-violence at every
onesided-ness)
+ N
level
It
is
In positive way,
it
means
love
self
and and
reverence
others
(3)
It is positivity
a shramanic (Stnver) system It has the welfare of the by the triad of Sweating, S 1} Self-
S3
It
is
known
one
becomes self-supporting and all hard workers develop sameness among all This tnad belongs to the makers of own destiny This mad has also the multiple effect like the earlier one This tnad exemplifies the development of the society
through karrmc processes
*
S,
S,
S,
8,8,83
86
N L
JAIN
SAMBODHI
The
Jimstic system is basically spiritual It aims at releasing the karmically embodied being from the kannic shackles through the triad of three R's of Rigb-t It is called Gem-trio or Tnadic faith, Right knowledge and Right conduct
confluence in
Jama system
forms of
are
It
involves
all
the perceptions
is
mentioned above
which are
All
specific
this triad
This
these three
mads
the
and
the
practices
Jamas
are noted
(5) Cause-effect
Law
is
of
Karma
Weber-Freshner-Equation
one of the most developed theory of action-reaction of our has more a basic of psychology rather than physical basis The
their physical effects
is
processes
and
If
equation
effect,
an equation which could be applied for mental This equation is known as Weber-Freshner die stunulent mental emotion / state and R is the resultant
we
In
have,
= K
R
is
is
This
medium
range snmulents but it needs verification Moreover, the karma theory is a mutational
in
This equation has ascertained the psychological nature of karma theory and that karma theory could be explained in that way The karmas are also said to be inversely to i e or better the proportional destimaes, lighter karmas, higher will be the
depending upon
many
environmental factors
It
human
Impact of
Juiistic Perceptions
on Components of Human
Society
We
in
an age of scientific and industrial development leading to and more consumerism and comforts It has created larger number of
are living in
more
problems
Mahaviran age some carry over of die past and some newly created ones These problems start with individuals in terms of their ethical life standards, family including the status of women and upto many
compansion
to
social,
environmental
Vol
XXII,
1998
ON
SOCIETY
etc
87
It
pollution,
is
seen that the above triads have had large impact on improving the mentality and actions of individuals in the society in the past Their impact is a tn-timal phenomena They have potency and pregnancy for better present and future if
practised honestly The Jaina ascetics are the crest of the fourfold Jimstic order They command and control social and religious life of the community They have influences royalties, army commanders and rich men in the past Their sermons for reverence of life and love have changed the course of life of many heretics and sinners as could be dear from the early Jaina texts They were
many
parts of India
They
academic debates
Acarya
Hemcandra and
HIrvijayji
and others have moulded the public and The institutions of ascetics still continues
royalitaes to the
The
politicians
and nchmen
still
modern
Juristic perceptions have a large impact on common men to practice the tnadic path for prosperity, progress and peace physically and spiritually It seems that most of the pepple of the world are Jainas without proclamation as diey
The
realise the truth of these triads and follow them as far as possible That is why, Tobias 7 has pointed out that the practice of non-violent way of life has given a viable alternative towards these objectives Their non-violent businesses prove
more
fruitful
Though he
points
out that nobody could be totally non-violent and a theory always breaks down in practice to a certain extent, but Juristic perceptions are ethically realistic and
practically workable under
on
their
life
summary
restrictions The Jamas have had a large impact country and abroad in the past and present. A 8 of such impact has been brought out by GP Jain recently
some
style
in this
Impact of Society
System
traditional
The general
problems
thwarting its overall physical and spiritual progress The birth-based caste system is one of them Though it seems to have been based on division of labour in the society but it lacked mutational progress and encouraged conservatism and
self-pride
living beings
The Jaina system has no place for it as all human beings nay all are equal and similar in potency of progress That is why the
88
JAIN
SAMBODHI
Jainas have
been originating from all traditional castes and ethnic groups without proselynsation Of course, it agrees to work-based caste system which has the modern form of professional class system as in the west of today There and better class of is no bar for anybody to modify or move for better this process. It is due to professions Even the Govt today is encouraging
least
of heterogeneous groups that a society of highest morals and crime rates and offences has developed There have been virtually the class and religious conflicts of Jamas with others as are observed in current days Per
homogemsauon
due
to their
supremacy concepts- or
neutral
their non-violent
it
political
ambitions
which
components
attitudes
of the society
all
now
human
and twenty
first
century.
The Jainas go beyond the carnivere mentality of the west They favour peace and love ever war and hatred. This system has never deviated from the tnadic concepts and that is why it remains as one of the best living religions of the
world
The
pacifist doctrine
of non-violence was
unknown
in
the west
until
about 12th century Since then, it has been making high hi roads and now it has become one of the major roads of their life and culture The birth-based
caste system, hence, does not find
out that one's outlook should be four-foldly tuned substantrvely, regionally, temporally and modally. This is ascertained by the fact that Jaina seers have added, modified, redefined many theoretical and practical
points
There has, thus, never been fundamentalist attitude in them which has been 01 is there in other systems and decried by the conscientious intelhgensia. The
intellectually equalitanan and polyviewistic training gives accommodation capacity in the society for alleviating birth-based theories and sectarianism and
promoting tolerance and harmony This training is the need of the day This training of the Jainas has a great impact on their continued preservation.
(b)
It
Women
has
towards
women
folk in
references
taken even as
commodity
Vol
XXII,
1998
89
revolted against this attitude and promoted the concept of equality of sexes, status and potency of women along with regulated marriage and see through
vow of celibacy He placed them in two cadres of nuns and vetaresses in his four-fold order whose strengths were nearly double the cadres of men There have been many illustrious women in Jama order for promotion of Jama culture and literature The Jama nun-system has been and is very influential even today for preserving the Jimstic practices They are promoting Jama
the minor
ideology even abroad in different countries Mahavira was very far sighted on the issues of women and we are experiencing it in current tunes when they are
holding positions of heads of Govt, administrators in civil, police and even in defence services along with other fields including politics The case of 33-50% reservation is also pending indicating the current state of thinking about the
status of
women
practice of equality of sexes has effected the
women
in
more
than one way While they have their duties of morality-based procreation, they hold their rights for equality in personal and social spheres This morality of sex
has resulted in
least sexual offences
is
women
necessary in the days of AIDS by modern society with alleviated their major physical and psychological problems Besides marriage, there have been many associated problems in the past like
felt
now
remarriage,,
widow
abortion
marriage and in the present the Sati tradition, divorce and as it did not give much value to th
morality of sex, though it attaches sacredness to the marriage However, the conservative east did rule against these issues It is only during the last 150 years that die women folk has risen from their slumber and have started
utilising
of sexes
Now,
moving
in affirmative
One remembers
is
the days
when
by the
society
problems
However, the days have changed stealthily The tuning in women being effected widi respect to the changing times and conditions as
He
also took
not only the pre-creative issues which attracted the attention of Mahavira up die case of education and leadership potency of women He
large number of women disciples who were proficient in canons and His chief nun was Candanabala The women of today are being
fields
had a
conducts
educated in different
and they
many
specialised
90
areas
This
is
N L JAIN
SAMBODHI
women
century
(c)
equality
a pleasant sign of the impact of realistic Jama perception on This trend is going to be ascelerated in the twenty first
Politics
and Peace
Tobias has written that there are very few pure or even
medium
level non-
violent people Nevertheless, their principle is very attractive It is the harbinger of peace It provides solutions not only for problems associated with individuals
but
it
tables too
and international problems on round Though the Jimstic non-violence has not been able to stop wars and
it
It
has been applied in terms of peace treaties and political war stoppage for long The institutions of ambassadors has been its other form
Many
have
religious leaders have been impressed by this principle and dormant potencies That is why, they could make it an nstrument of social equality and national independence Mahatma Gandhi, Sfelson Mandela, De Vakera, Martin Luther King, Dalai Lama, Fuji Guruji and
political
and
its
realised
others are the shining stars of this age in getting the potency of non-violence manifested in different parts of the world They have let us believe that it is not only a principle for individuals, but it can function in wider areas of groups and
nations
teachings of
practising
it
Many royalties were impressed by the non-violent life, learnings and Jama saints and gave them not only royal patronage but began
in part
suit
through royal
Many names of such saints have been ated earlier in this regard As a result, non-violence has become a global political, economic, social and environmental principle The institutions like UNO, G-77, SAARC, Non-alliance
decrees
movement and
banning are
that
its
The
concept of armyless
sheets
many
institutes of
established in
many
is its effects It is due to this potency peace and non-violent studies and training have been of the world This parts subject has attracted the academic
Conflict resolution
off
and on
Many
The political powers have applied the concept of PafichaMa for mending the ways of the world through political morality They have started solving then: problems through consensus, pursuations, intermediaries and round table
Vol
XXII,
1998
ON
SOCIETY
91
new
era of peace
world
The impact of
this
of Vinobaji and 'Renunciation of meal once a week' of L B Shastn in India for reducing the rich-poor conflicts and increase the amount of happiness in
general The WHO, UNICEF, Red Cross Society, Lion and Rotary movements and many other philanthropic institutions throughout the world are the proponets for
improving chances of peace and progress They are working on without any adjective
(d)
It is
Jinisitic principle
Economic Problems
seen that the world
Jinistic Socialism
is
on economic
fronts
There
worker and the like where the capitalistic trend has resulted in majority of them under deprivation and turmoil The Jimstic perception of 'all men are religiously and morally equal' has been out of the way since long The natural instinct of
ambition in
religion also
men
Formerly, the
seemed
quenst view psychologically on the view was neither desirable nor justified
The Jimstic perception of Aparigraha or equitable distribution and sharing of wealth, denataonal duty and limitation of wants and greedy nature have paved the way to eliminate the above disparities Collectively, these perceptins are
termed as 'Jimstic physical and social
is
Socialism'
level too
human
beings at
spiritually
This perception
towards wealth and encourages its proper distribution as indicated by Kempfort9 This attitude will have to be ingrained in human mind to cherish for an egalitarian society The current systems of Gandhism, Communism etc are but newer varieties of this Jimstic socialism with different
on non-attachment
is
its
The most
92
N
attitude of
(i)
L JAIN
SAMBODtfi
an<j
th e
an
compassion for
living beings
hvmgness in all natural objects (u) feeling of equality them and (ui) observational interdependence among all
Taking
men
air,
at the
center,
all
its
inside
)
we
call
men and
their
environment so that
the population growth greedy nature, consumerism, industrialisation gases and wastes, mis-use of forests etc have broken this balance which is now effecting
the
warmth of
layer
Man
the globe at large involving the depletion of protective ozone could not realise the gravity of this situation until about early half
now he has
too
on
this issue
got acutely worried about it The Jamas were Their first book of Acaranga tells us that violence
or mis-use of the environment systems leads to delusion, bondage, hell and death How a man could be called religious if he injures his own class of lower
life
The
us
(i)
heavily today
Vegetarian food habits and (u) upkeep of environmental balance These points now show a high impact on global front to maintain clean environment
For quite a long time, westerners were not in favour of vegetarianism and they
it
Now,
it
is
economically sound, aesthetically enriched and charming and spiritually noble In contrast, non-vegetarianism causes as many as 160 types of diseases That is
why,
it
is
getting global
popularity and
in its favour
many
More and more people worldwide are adopting this food style It has a potency of making up food shortage of the world A large number of non-vegetarian chain stores is being wound up It gives health, longevity, saves wealth aand serves humanity hi producing secretions encouraging qualities of compassion and reducing the bad qualities of
organisations have
come up
anger, conflict and aversion It also keeps the environment safe Currently, it holds high impact on society which is going to increase faster in twenty first century. The upkeep of environmental balance has become most important for
The
Brazil
and Kyote type conferences are being this direction Television and other
and other
media
natural resources, use of depollution devices in transport systems, industrial gases and wastes are being developed globally. The afforestation festivals are
Vol
XXII,
1998
ON SOCIETY
93
being organised
limiting
All these being tackled medically (0 checking available wants (m) restricted celibacy and, of
animism and reverence for life is coming How best it could impact of these principles have been if these principles would have been taken into account while and industrial progress was under development There are nearly seven vows practices which are advocated by the Jamas in this direction
The
principle of
to practice
which
is
an
indirect
if it is People can argue 'religion has nothing to do in these matters However, the way of life for socialisation and welfare of society, any issue interfemng in
'
by its perceptions. The above Jama perceptions are specifically important for ecological balance One should try to take as much from mother earth as much it could regenerate The 'Jama Declaration on Nature* (1990) is an effort to promote this objective worldwide This problem
this objective has to be tackled
could not go
critical if
man
has
population in geometrical proportion Though it seems that religious seers have not proved to be powerful the man would have to one feels but to material scientists subdue the enough
been
guilty of neglect of
them
specially in increasing
turn back to seek refuge in religious injunctions like the physicists now turning towards metaphysics their theonsation Tobias has nghtly said that Jimstic
injunctions are a
(f)
little
environment
Philosophy
system is noted for its non-extremist middle course philosophical concepts because of its mental, vocal and physical triad of non-violence It prefers a naturalistic trend over any supernatural one That is why, it does not have creator God concept so that a man could become master of his own
The Jama
own efforts The major Jama philosophical concepts are based on the principle of non- absolutism It has proved to be more realistic than theoretical only It has relativistic approach It has devised its perceptions on the
destiny by his
basis of physical and psychical, physical and modal real and ideal aspects of any issue The scientific dieory of Relativity and its later developments have verified
the correctness of
this philosophical
heavy impact on
to look
superpositionally
liberalism,
the
concept experimentally This concept has a mould of the society, politicians and economists who have The scholars have verified it statistically and
the
in
This inculcates
tolerance and
harmony
develop an attitude of
actions
and creation of
94
casteless
L JAIN
is
SAMBODHI
day This
principle
is
very important instrument in socialistic tempo of the Jaina system It requires persons to think ever any issue from many angles before taking any decision
that
is what the management people suggest Thus, this principle asks manage our mind, speech and body to be in tune for maximum benefit
us to
to the
discusses
and
intellectual basis
It is
many topics on physical and spiritual issues on This has influenced the world of philosophers in
and
is
the
east
and west
highly impressive
referred by
in real
this
life
many
noted
scholars
way
on
an off-shoot of non-violence and other mads However, requires presentation of Jimsdc philosophical works through for wider English language objective a high need for twenty first century
language This philosophy
this
is
also
socialistic
and
in
middle ages
This might have happened at the start of devotional This has led to catastrophe in general life The man
much individualistic that one almost overlooks the society and are facing the disorder in almost all spheres of life and the nation itself The twentieth century end requires that the medieval age trend should be reversed
has become so
we
own
contribution
it is
is
very small
though
also
is made through the society and one's The west could grow through socialistic base the same catastrophic line The saint and
mtelhgensia should try to modify their traditional views to get the idea of
socialistic objectives of the religion into daily practice requires this background from the twentieth
It
The twenty
first
century
century people
many
been responsible
for non-popularisation of Jinistic perceptions Of course, there were many other factors too hke absence of impressive saints, lack of internal power and practices
rigid
vows
etc
All these factors have to be tuned with respect to regions and times The pastonentation and traditional language are also such factors The twenty first
to
Vol
XXII,
1998
95
The discussions above indicate the various types of impacts of Jmistic perceptions on different components of the society The twentieth century trends
suggest towards
intensified
these practices for better peaceful that the Jamas are promoting
international institutions like
Society,
movement of practicing these perceptions This will have to be This author has every hope that the next century will have widened and progressive world It is pleasing to learn
these perceptions through national and Western Order of Jainism, JAINA, JAFNA, Brahmi
International,
Anubibha
first
etc
to a highly
century
REFERENCES
1
Gupta,
and Sharma,
D D
Sociology (H),
1986
2 3
V Perm
London 1964, p
14
,
646
Jam,
in Prakrta Vidya,
3-4,
1992-93, p
Ellwood, Jr
Many
People,
Mary
Faiths,
Prentic-Hall Inc
Englewood
Cuffs,
USA, 1986
5-6
in Nutshell,
JSK, Satna,
1993
1991
Delhi 1997
7
8 9
Tobias,
Michael,
Jain,
Life Force,
Gokul Prasad
Videio
10
Kothan
in K.
68
on
many
other texts
t<
Among
sources to understand the social practices, laws and rules and politics
Smrtt
aie important because, they are treatises of rules about conduct, social custom* and usages, legal matters and family life They also reflect the current practice
contemporary society There were, it is said, more than one hundred smrtis out of which Manavadharmajastra (or Maniismrti) is the oldest, most importani and exhaustive source Some other important smrtis are Visnusmrti,
Yajnavalkyasmrti,
Mcmusmrtt
is
composed probably between 200 B C 200 A D Smrtis seem to have formed the minutest rules and laws regarding individual's life, and hence marriage is
an important
The institution of marriage must have come into existence in very remote past Even the extant Vedic texts show that the institution of marriage was fully
developed, and that the Vedic society was not a promiscuous one Marriage was regarded as but highly necessary to qualify for the performance of religious ntes and begetting children 1 Marriage was regarded as religious and social
duty
Girls
were married
Marriage rituals were already developed and were regularly practiced at quite a mature age 2 The very notion of mamage implies
other aspcts such as,
legality,
many
children
and
their rights,
extra marital
(husband marrying her sister for progeny and some of those children are counted as of the barren wife), social status, inheritance, divorce, nullification of mamage, remarriage and widow-marriage etc Since marriage
relations,
of a barren
woman
as social institution, the various aspects naturally demanded consideration as they were intimately interconnected with mamage Mamage being the union of two persons of opposite sex coming from two different
was regarded
surroundings,
it
became
social event of
fargomg consequences
The
upon
mamage
as
Vol
XXII,
1998
97
a means of pleasure It was one of the major One became a house-holder after marriage and
duties towards elders, children, society
to
perform
and
religion
Views about marriage were found transitory and more and more social aspects to be discussed in connection with marriage One view from Manu's famous text is, 'external laws for husband and wife are to keep them on the
came
3 path of duty, whether they are separated or united Another famous text that of Narada (3rd c A D), says that the legal rules are laid down regarding 4 marriage and other mutual relations between husband and wife
The marriage
[1] [2] [3]
[4]
is
man's
virility test,
forms of marriage,
Anuloma and Pratdoma marriage (marriage in direct order of Varnas and in inverse order of Varnas) and social arrangement for their progeny
[5]
[6]
[7]
Remarriage,
Levilate
[8] [9]
Arrangement
bnde
Manusmrti gives stress on the choice of bride-groom Manu has given in detail the qualities of maiden one should choose as a bride He prescribes the right colour of her eyes and hair, her health, family background and he even wants
to consider her name 5 Woman's choice about her life partner is not considered at all A later work, like Naradasmrti, stresses completely on the choice of maiden It is considered important and consent given by the girl is an essential part of marriage Her acceptance of marriage proposal and her consent in clear
words
is
considered as bethrothal6
virility test
C2) Man's
Here a very unique view comes the smrti literature Young man
up, which probably is the first of its kind in seeking hand of the maiden had to undergo
98
SUNANDA Y SHASTRI
SAMBODHI
the virility test, after he proposes to the parents physical fitness test including of the girl It is said that, "when the fact of his virility is placed beyond doubt,
7 he shall obtain the maiden
"
the test
tradition
Marriage would not take place unless he passed virility test bears likeness to the
cross
an arranged
This betrothal
mamage
is
if
some
fault
is
found
if a better suitor approaches for the maiden Marriage takes place only with the chanting of mantras with the ritual 9 of joining hands
be even broken
(3)
Forms of
Mamage
In the sutra
described
and smrtt literature, eight different forms of marriage are They are CD Brahma Vivdha It is the one in which a maiden properly decked with ornaments is given to the bridegroom with religious 10 ceremony
(2)
Prajapatya Vivdha
'fulfil
words,
Daughter is given to a virtuous bridegroom with 11 " your sacred duties together
the
of a token
gift,
Father of the bnde receives a dress, a bull and a cow, by way his daughter with proper rituals
and ceremony 12
(4)
Datva Vivaha
13
sacrifice,
when
his
called Daiva
mamage
(5)
Gdndharva Vivdha
desire,
it
and mutual
called
Gdndharva marriage 14
the bride
is
when the pnce is paid for the bnde by the bridegroom, then 15 given ceremoniously to him, it is Asura marriage
Raksasa means a demon.
When
it
a girl
who
is
unwilling
and
resisting
is
is
means
is
a ghost, or
When
of
girl is
asleep or intoxicated or
it is
mad
or unconscious
called Paisdca
form
99
and praiseworthy,
according to most lawmakers There are certain and definite opinions about the legality and morality of all marriage forms Manu recognizes first six forms of
marriage as legal for Brdhmanas Ksatnyas and Vaiiyas can get married as per the last four forms But Patfaca and Asura forms are criticised Last three forms
less a free hand to Ksatnyas the military and ruling They always did not follow the moral code of conduct laid down by Brdhmanas The acceptance of Raksasa form is proof of this licence
of marriage gave
more or
Another peculiar thing about the Patfaca form is that it is legally recognized which is the most condemnable and noteworthy of all That may be probably
to give social status
woman
or girl
One more
Only
first
four forms are recognised as legal and are prescribed for all orders of men In the law of inheritance of property, only first four lawful forms of marriage are considered Property of a childless woman goes to her husband only, if she is
married to him according to any one of the four praiseworthy forms beginning
with the Brahma form 16
Common
is
is
bride's
seems to be paid
gift
of clothes, a
This practice
probably because, parents of the girl would lose her services once she is gone with her husband and to compensate such losses, the token price was given
paid for the bnde in the Asura marriage and if higher bid is there from suitor, then bnde is given to him This is actually the sale of the bnde and cannot be compared wtfh Arsa marriage
Pnce
is
another
In the
first
is
not
much
is
difference.
bridegroom
but
mamage
ritual
same
Devala has very clearly stated Gandharva and other forms, the nuptial nte is intended
other marriages,
marriages under
performed by the
"
members
by an agreement
This implies that in whatever form a maiden is obtained, the legalization and solemnization of the mamage is to be done only after the performance of the rituals with mantras in the presence of the fire
100
(4)
SUNANDA Y SHASTRI
SAMBODHI
social,
arrangement for
their
progeny
The Aryan
etc
society
into
division of labour,
and
inclinations
The one whose profession is learning and teaching was Brdhmana Brahmanas were supposed to learn, teach and preserve Vedic tradition by handing it to worthy students The second varna is Ksatriya the wamor class or ruling class who would take the responsibility of protection of people, fight enemies etc The Vaisyas were mainly involved in trading inland and overseas and agriculture The fourth varna Sudras probably were the labour class
people, at tunes those conquered in the battles and kept to serve three vamas This system was flexible in its early days Later, especially in the smrti period it became as rigid as could be This flexibility gave birth to the concept of
Theoretically,
all
if
varna 17
And
marry with
the
women
on marrying a boy or girl of the same be inter-varna then, men are allowed to of inferior varna, but women are not allowed to marry
to
men
When man marries with the woman of inferior varna, the marriage is called Anuloma marriage direct order of classes; marriage and if a woman of higher varna marries with the man of inferior varna then
of inferior varna
it
is
pratdoma marriage
Despite of strict rules and social prohibition, human elements like love and passion always played its role and the rules were not strictly followed Intervarna marriages were disliked by the Smmkaras 18 Sometimes it is interpreted that the rule about marrying a man or woman of the same varna be for
may
the first marriage only In case, one has to marry again, for the some or the other reason, then man can take wife from other varna Qower) than his own
The mixing
of varnas
is
criticised
even
Bhagvadgitd
19
This rigidity of the varna system gave nse to many social problems The children born of inter-varna marriages were never really accepted in either father's varna, nor the mother's varna These children were supposed to be of different caste than mother and father's The children born through Anuloma
101
Maim
society
(1)
of that caste
Anibastha
father
and Vaisya
mother 20
(2)
Nisada
Ugra
Suta
Magadha
Vaidehaka
24 son of Ksatnya mother and Vaisya father 25 son of Brahmana mother and Vaisya father
Ayogava
Ksattri
Canddla
of
anaent lawmakers He
is
born
Again
when
are created
seems that those lawmakers or the intellectual leaders of the contemporary were anxious to protect pure varna system from defilement They nevei
society
wanted
mter-varna
to give the status of mother's or father's varna to the children born or In other words it can be said that the system itself became ngid
and overpowering for them and the whole society, that they could not penetrate into it to accommodate the new extensions of the society or failed to carve a niche for them Thus many new castes were created and it gave nse to the
utter confusion in the society
(5)
As a general
society
monogamy seems
is
to
e who performs duties of i with her husband Another thing is, laws about the marriage in all the smrti literature does not indicate that man can have more than one wives Rules about remarriage, i e., when the spouse is deceased or divorced are there, but not one single rule is found about marrying
called
'Sahadharma-cannr
family
life,
and
rituals
102
SUNANDA Y SHASTRI
SAMBODHI
again, while the first wife is there alive, hale and hearty Another very important thing is, man has to take an oath at the time of marriage ntual that, 'he would never transgress his wife's privileges in the matters of religion and
30 dunes, financial matters and worldly pleasures
polygamy are found For instance, King Dasaratha had Famous philosopher Yajnavalkya had two wives Maitreyi and Lord Krsna also had many wives Probably wealthy people and longs Katyayani might be exceptional cases, but it definitely was not a rule, nor was the
Still,
the instances of
three wives
practice of
polygamy encouraged
There are not many instances regarding polyandry There is neither any rule, nor the custom Draupadi's episode is there in the Mahabhdrata more as an
exception than a rule
it
Except
few
uncivilized tubes, polyandry did not exist at all in the cultured sections
all
and Separation
Peculiarity of the rule of divorce lies in the prohibition to lodge the complaint,
husband and wife must not lodge complaints 31 It is against each other 32 sin, if husband and wife leave each other through mutual dislike In a case, where wife commits then it is not an adultery, offence
i
considered a
on
the
husband's part,
like
if
he leaves her33
is
He
shaven 34
can drive her out of house, or treat her There aie also punishments for men
A man
that
it
can abandon
is
her
'Strldhana',
or
when
she
is
barren,
or
when
It is
husband*
wasting husband's property on pretext procuring abortions, or when she is when she attempts to kill her
husband, or
who
It is
always quarrels, or
liquor,
who
who
of
drinks
spirituous
or
it
who
abandoned"
obvious that
was
men came
before lives of
women
is
allowed to a girl who is faultless but is unknowingly married to a man having some blemish or fault Then, she can approach the royal court and get her marriage dissolved Her relatives should restore her to a better suitor" This procedure is more like a nullification of
103
marriage
nullification
of
mamage
is,
when husband
has gone
abroad immediately after marnage and does not return within the three months In such a situation she can marry to another suitor* Nullification of marriage and instance of remarriage is very clear in these cases
[f
a maiden
is
abandoned by her husband immediately after marnage ceremony should be remained with another suitor with
The
is
obvious
(7)
Remarriage
is
Remarriage
advocated for
is
women
-,
nz (1) f dead,
,
If
husband
lost
ic
is
(3) if he becomes a religious ascetic, (4) if he is impotent 42 expelled from the caste for heinous crime or sinful actions
and
(5) if
\mong them,
^act,
and remarriage
apart from death, the other four are genuine reasons for divorce In all these five cases, a woman's future becomes bleak In
(levirate)
It is
Niyoga such women can beget sons to support sheer irresponsibility on the men's part in the other :ases, except death Begetting a son for a husband who has done no justice to us wife, nor cared for her, is not proper The best thing is that she should live
according to
lerself in their old age
happily and normally with another man If a man starts leading ascetic ignoring worldly responsibilities or does something which makes htm jutcaste or one who is impotent and knowingly deceives the maiden, do not
icr
ife
life
case husband
is lost,
is
ength of time,
/vaiting
en
his
supposed to remarry
different for the
penod of
This waiting
penod
is
women
of different varnas
women
having sons
is
Brahmana woman should wait for ^ight years years, if she does not have son
if
she
is
Ksatnya woman having son should wait for six years and three years has no son
Vaifya
if
she
woman
with son should wait four for years and two years
if
she
is
104
SUNANDAY SHASTRI
SAMBODHI
For a Sudra
woman
the period
is
one year,
if
if
one without
is
son marries
violated
over,
then no rule
her case 43
(8) Lenrate
and Sonorate
(ntyoga)
is
By
levirate
meant
brother
the
is
situation
when
after the
death of a
man
duty-bound to marry the widow and any children born out of their union are counted as the progeny of the deceased man Levirate was performed not only in the occasion of husband's death, but
without progeny,
his
also in the case of
is
unable to procreate progeny He man, with the permission of was always more than a need to
continue father's lineage through a male issue son only can perform rituals for father after father's death Son offers funeral ball-ofbiological or legal nce (pinda) to the dead father It is believed diat, after the funeral ball-of-rice
is
offered,
Manes,
there
thereafter
is
Another thing is that the property remains in the family male issue to continue the lineage
free to
when
decide whether to perform the levirate or not Usually and dan would decide in this matter They would order her to perform the levirate and go to her brother-in-law, and have relation with him until a son is born44 The rule was, 'one should resort to when
elders of the family
Woman was
Niyoga,
there
is
'
elders are
deemed
45
illegal
Sonorate-Husband of a barren
woman marries to her sister, and some of the children born to the union are counted as those of the childless wife 46
(9) Social
given to the children born through extramarital relations for the This category consols of the sons, who may not be biological sons of their fathers They are as follows is
Thought
sake of inheritance
or o
"W*
on
*e
^pointed
irapotent
Vol
XXII, 1998
105
(2) Datrwm
son 48
son
who
issue,
is
and having no
his parents to a
is
man, of
the
same
caste
considered as adopted
C3) KrtrimaA son whom a man adopts same caste 49 C4) Gudhotpana
identity
is
as his
is
of the
When
a male child
is
born
in a
father's
his
not known,
mother
50
C5) Apaviddha
another
male child
as his son,
who
he
is
is
is
taken by
man
C6) Kdnlna
son
bom
to
is
in
her
father's
whom whom
she
weds 51
C7) Sahodha
mames
a pregnant bride,
she marries 52
his father
C8) Krtdta
child
from
C9) Paunarbhava
son of a remarried
woman by
is
Lawmakers
the
social set
have given a subtle thought for the placement of such children in up It could be psychologically difficult for any man to accept a
In the case of
child,
pregnant bride or he may abandon her after knowing the fact *Gudhotpama' son, if there were not any law to protect such a
then he
would
have had to
live
as
an orphan
Apaviddha son was adopted out of sheer pity and compassion A maiden's son also was looked after in her father's house and law authorised him to officiate as the child's father who marries the maiden Ancient law thus seems to have
X.
85 36
106
SUNANDAY SHASTRI
XII,
III-l
1
SAMBODHI
4 Naradasmrti,
5 6
(Abbrevitton
Mr)
Manusmrd
<?fl;i'H^*sl
"$&
^Rt
W[
fatfltcl
II
Nr
XII-2
Nr
8 Nr
XII-8
XH
30
3
9 Nr XH
10 Nr
11
XII XII XII
XII
40 40
41 41
Nr
12 Nr
13
Nr
14 Nr
15 Nr
16.
XH
XQ
42 42
(M<J llfld\3
'
^
t
II
Nr
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I
17
iiRi*
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TTcP^
I
IPrf
4Hlfctt!i
ri%:
I^PU:
-
Nr
XII-4
18 ^?FTO
Yajfiavalkyasmrti
1-41
1-56
19 Bhagavadgita
20 Manusmrd
21
Manusmrd
22 Manusmrd.
23
Manusmrd
24 Manusmrti
25 Manusmrd
X-ll
X-ll
26 Manusmrti 27 Manusmrti
28 Manusmrti
X-12
X-12 X-12
X-15, 18
29 Manusmrd
30
l*f
3T8f
Vol
XXII,
1998
107
31
^Uj^ti^ U
^FRft
ftq<{l4l<1l
W3^
1
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Nr XII-90
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34 Nr XII-90-91
35 Nr XII-70
36 Nr XH-92 37 Nr HI-93-94
38 Nr XII-80 39 3unKi5i^ili ^T
Pujf"!!
ii^HiRxai
q^Bi.
Hl(^4lTboi<l
Pl^- W^HIS^
Nr
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Nr XH-96
40
II
XII-24
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Sciences, vol
10 p
14
52
53
Varahamihira (505
AD)
was a
who
in spite of his
regard for ancient traditions and sages, followed always the scientific method In view of his extraordinary and masterly treatment of the subject of
he was held
his greatness
in high
esteem
by
scholars of ancient
cent
A.
),
the
testified
revealed himself as a
man who
accurately
on
the
whole
his foot
1
Varahamihira
is
supposed
to
have been one of the nine traditional gems in the is dius stated to be a contemporary of
it
like die
tfiere
to bodi architecture
and sculpture
master hand The chapters open with a definition of the science of architecture, and die author goes on to describe, briefly but succinctly and to the point, the
suitable building sites,
testing of soil, general plan, comparative measures of and doors, and carvings thereon, and other important parts of the
storeys
buildings
The preliminary subjects are described in the opening chapter No 53, entitled "Vastuvidya" Then follows a description of die buildings proper, in chapter No 56, entitled Prdsdda-laksanam, under the same twenty types as in the Ma.tsya.purQ.no. and the Bhavisyapurdna, the names and details being identical
The preparation of cement
Vajralepa-laksanam'.
is
No
57,
entitled
79, entitled 'ayya-laksanam', is devoted to the construction of the necessary articles of house-furniture, such as bedsteads, couches, and seats Quite consistendy widi a sense of proportion
Varahamihira devotes only one chapter No 58, entitled 'Pratuna.-laksa.nam' to sculpture, where, too, the details of images are described in a scientific manner
109
which
missing in other ancient literature Although he is accused of being in the habit of copying his authorities and appropriating their materials he has
is
mentioned
Garga,
Nagnajit,
and Maya
The word
residential
Vdstu' literally
5
means
and a
house proper
lands
the
Varahamihira first gives overall measurements for five building of houses meant for a king, army-chief (senapati), ministers Csoctva),
queens (mahisi), crown-pnnce (yuvara/a) and his younger brothers, feudatory chiefs (sdmanta) state officials (raja-purusa), chamberlain (.kaficuktn), royal
physicians,
courtesans (vesyd) and artistes (kaldjfia), envoys (duta), astrologers, priests and persons belonging to the four primary classes and sub-classes,
6
The houses of
a king
may measure
108, 100, 92, 84, or 76 cubits in breadth, the length being greater than the breadth by a quarter 7 The houses of an army-chief may measure 64, 58, 52, 46, or 40 cubits broad, their length being one-sixth more than the breadth 8 The house of a minister may measure 60, 56, 52, 48, or 44 cubits broad, the length
exceeding the breadth by one-eighth For a crown prince the houses may measure 80, 74, 62 or 56 cubits broad, the length being one-third more than
their
width The dimensions of the houses of his younger brothers may be half
officials are
of those of the crown-pnnce The houses of feudatory chiefs and high state equal to the difference between the houses meant for the king and
The best house of this class may measure 48 hastas x 67 hastas and 12 angulas The difference between the houses of a king and his crownpnnce gives the dimensions for the houses of chamberlains, royal courtesans and artistes, the largest house of this group would thus be 28 h x 28 h 8 a 9 Of the houses meant for the royal astrologer, priest and physician, the largest one measured 40 cubits in breadth, the width of the remaining four types for this class decreasing by 4 cubits each in a descending order and their length being greater than the breadth by one-sixth The residences of the officer-incharge of workshops (fcarmddhyafcsa) and of the envoys corresponded to the difference between those prescribed for the crown-pnnce and the minister The difference between the measures of the residences of a king and his commander gives us the dimensions of treasure-house and pleasure-house as also for the houses meant for superintendents of state departments 10 The best structure of this class is thus 44 h x 60 h a "
his minister
110
N M KANSARA
SAMBODHI
The houses meant for the members of the four classes (vornos) measured 32, 28 24, 20, 16 cubits in width, with the provision that a Brahmin could have all
the five types of houses, a Ksatnya, the last four; a Vaisya, the last three; and a sudra., the last two The length of these houses of the four varnas exceeded the breadth by one-tenth, one-eighth, one-sixth and one-fourth in a descending order People from the lowest sections of society were to have houses with
smaller dimesions
officials in
state
down
for the purpose, a royal officer was to have houses with dimensions equal to the difference between those of the houses of the army-chief and those
like
Parasava could have houses with dimensions equal to a half of those prescribed for both of his parents put together Thus the biggest house of a ParaSava
would be 26 h wide
12
There was no fixed rule as to the size of the cattle-sheds, residences of ascetics, granary, armoury, a structure for keeping sacrificial fire ablaze and pleasurehouse " Besides the proportionate length of individual houses noticed above, it is laid down that the length of a structure consisting of a single room (tola)
should be twice
be equal to
its
was
required to
down
in
and the balcony (o/mda) in all the houses, except those of the four castes, was to add 70 to theur width and place the sum total separately at two places and then to
peculiar hall
(said)
by 35 and the other by 14, the two quotients thus give measures for and the ahndo, respectively As for the houses of the four castes, the Bid. and the altnda measured 4 h 17 a x 3 ft. 19 a for a Brahmin, 4 h 3 a. x 3 h 8 a for a Ksatnya, 3 h 15 a x 2 h 20 a for a Vaisya, and 3 h 13 a x 2 ft 18 a. or 2 h. 3 a. for a Sudra u
the
Zd
divide one
Outside the house a pathway (yithika) was to be made, its width being oneof the sala* The location of the pathway formed a basic of the classification of dwellings Thus, a structure was called Sosrusa, Sayasraya, Savastambha and Susthita according as there was a pathway to its east, west, soudi or north, and on all 17 sides, respectively
third
In a house consisting of
fol. XXII,
1998
111
hould be one-sixteenth of the width with an addition of four cubits, and the leight of each of the following storeys (bhumi) should be diminished by onewelfth of the preceding one
rhickness of the walls
18
was
laid
down
first
to
>readth in view of
much
stress laid
would be 6 h
thick
^s regards the
md md
door-way, the breadth of the houses of the king, the army-chief by an eleventh and with
in addition of 70,
when
turned into angolas gives the height of the door-way, a For the four-caste houses, the width of the door1,8
it
digits to a
one-eighth of
The
its
(&fchd) of a door
as
nany angulas as
'ightieth
numbers
in cubits,
of the threshold and the upper block (udumbora), and one* of seven times the height gives the breadth of all the four pieces
the door was placed in the middle of the front wall and faced a ordinal point and never an intermediate direction With a view to prevent
formally,
ibstructions (yedha) to light
and
air
and
it is
laid
lown
that the door should not face a road, tree, corner, well, pillar,
23
mud, god
In densely populated towns temple), a Brahmin's house and a water sluice md villages, it is recommended, in order to avoid difficulties, that the minimum
listance
jf
the door
larger
or smaller than the prescribed dimensions, one above another, too larrow or broad, bent, pressed hard by the upper block, bent inward or
s
defects were believed mtward, and stands in a haphazard direction All these * The mam door (muladvdra) o augur evil to the landlord or family members vas embellished by ausmaous decorative designs like a pitcher, a bilva fruit, 26 oliage and boughs and the Pramathas
and their \s to the columns, Varahamihira has given proportionate dimensions to l/80th part of its width at the bottom should be equal
nouldings. Thus, at the top line times its height, and the same decreased by l/10th its width or roof rhese measures are meant for the columns supporting the upper storey
112
KANSARA
SAMBODH1
and not for free-standing columns to which also they can be applied with somt minor changes We are asked to divide the entire height of a pillar into runt
parts,
the pedestal
it
above
one shaped like a pitcher (ghata) The eighth part at the toi resemhfed a lotus flower and -was consequently known as Padma or Kamala
was
the
part immediately above it being called die Upper Lip (uttorostha) Between the two lower and the two upper parts was the shaft which occupies
the ninth
five
of the
nine divisions
M The
pillars
and
were given various names, such a; Vrtta, in accordance with the shape
The architraves
their
(bharatulas')
number depended on
as that of the pillars
were horizontally placed above these columns anc but their thickness was tht
Cross-beams (tulopatula) were placed above tht
*
same
architraves,
These details are of unusual interest for us inasmuch as they throw welcome 31 The Gupta pedestals are main!) light on the evolution of the 'Gupta order'
In spite of this change, names like Ghata, Kamala. and Uttarostha were allowed to continue, presumably because they had a history and tradition behind them That the names of the mouldings of pillars are older than
square
Varahamihira
is
Kirandkhyatantra
The
one seems to
that
is
was replaced by many-sided ones of which the octagonal have been the most popular It is this evolved form of the shaft
by Varahamihira M
referred to
especially 33 royal residence and temples, Nandyavarta, a structure with verandahs starting from the wall of the hall and going to its extremity from left to right and with 3* a door on each side except in the Vord/iamdna west,
The general plan of a residential house in the days of Varahamihira seems to have been based on a courtyard surrounded by chambers (sa/d) on one, two, three or four sides He has mentioned five kinds of four-chambered (catuhsala) houses, viz, Sarvatobhadra, an edifice with uninterrupted terraces (almda") on all the four sides and broken by four doorways, recommended for a
main building extending from the left hall to the right hall, thence frorii left to right and thereon again another, and having a door on each side except m the south, 35 Svastika, having an entrance m the east, and a continual western verandah at the ends whereof begin two other
of the
another terrace
verandahs (southern and northern) going from west to east and between the
113
(eastern), Rucaka, having two terraces touching the ends in the west and east, and touching these two two more and one door on each side in the north Of these internally except Sarvatobhadra was suitable for kings and other persons of eminence , while
to
be best
for
all
the
Svastika
types,
Of the three-chambered (tnsdldka) houses, Varahamihira has referred to four viz , Hvanyagarbha, a three-hailed house without a northern hall,
a house without an eastern hall, Culh, lacking a southern hall, and Paksaghna, without a hall in the west Out of these the first two are spoken of with approval, while the last two are regarded as inauspicious M
Suksetra,
Yamasurya, Danda Vata, Grhaculh and Kaca, according they had chambers in the west and south, west and north, north and east, east and south, east and west, and south and north Of these only the first type
types, viz, Siddhartha,
as
was considered
Varahamihira
a
site\ is
to be auspicious
and the
rest inauspicious
that
is soft,
even
commendable
He
* herbs, trees and creepers is highly suitable for the purpose advises that a house should not be constructed dose to the residence of a
minister or a rogue, a temple, a caitya tree and a cremation ground, or facing a cross-road, and on a site shaped like a tortoise and abounding in anthills and
Here, he seems to be prompted by the desire to provide an hygienic and peaceful environment and to ensure the durability of the structure Further, he disapproves the presence of water to the east, south-east, south, south-west,
holes
41
west and north-west of a house, while he approves of that to the north and
north-east
modes of testing the soil As per the first mode, a circular and depth, should be dug in the centre of the site, it should be filled again with the same earth; according as the pit is insufficiently filled, just filled and overfilled, the site in question should be
gives us three
pir,
He
one
cubit in diameter
regarded the worst, the moderate and the best respectively As per second mode, the pit should be filled with water which was allowed to remain for the
tune required for a hundred steps,
if
the water
is
site
is
114
KANSARA
SAMBODHI
best suited for erecting a structure And, as per the third mode, if an ddhakafull of the earth dug out of the pit weighs 64 polos, the site is fit for construction These instructions too aim at avoiding a porous and loose sod for
practical considerations
that of ascertaining
available
e
times, one would be surprised of find
In
modern
their
**
The reason
descending order to be located in the north, lies in die then prevalent astrological beliefs
Thus, the intermediate directions, were supposed to be presided by die demonesses called Corafcf in north-east, Vidari in die north-west, Putana in die
south-east and RakJasi in the south-west diey were relegated to die out-classes
such as Svapacas A piece of land possessing certain properties was diough to be specially suited to a particular class In diis connection, declivity of a site towards a particular direction, colour, odour and taste of the soil, and the
variety of die grass growing over
it were taken into consideration Thus, a plot declining towards the north, east, soudi and west, white, red, yellow and black
and wine, sweet, astringent, sour and pungent in taste, and covered by Kiiso, iara, durva and kasa grass is recommended for die four classes hi a descending order* This, and a few
in colour, smelling Idee clarified butter, blood, food
other,
particular class
47
methods of testing die soil and die practice of relegating it to a on die basis of its declivity, colour, odour and taste were the prevalent from very early times as is evident from their mention
Grhyasutras
They are
also
mentioned in almost
all
and
48
the
site
evidendy
die
site
to test
its
fertility
Then followed
Next, the landlord went to prescribed by an astrologer, worshipped and die Brahmins Lastly, touching his head, breast, thighs and feet according as he was a Brahmana, Ksatnya, Vaisya or Sudra, he drew a demarcating line which marked die commencement of
at
an
auspicious
moment
deities
and honoured
the architect
construction
4*
Varahamihira mentions two types of site-plans (pdda-vtnyasa'), viz die one , consisting of eighty-one squares, and the other of sixty-four squares These squares
115
were believed
and
thirteen internal
be presided over by forty-five deities, thirty-two of them external 50 Of these two the second one was specially meant for
first one, Brahma occupies nine squares in the centre Of che remaining demes twenty others, known as dvipada, preside over two zompartments each, and four demes, called tnpada, occupied three squares each
all
51
be applied to circular, hexangular and sixteen sided structures which are mentioned by him His commentator Utpala is aware of this omission on the part of our author
rhough Varahanuhira
and supplies necessary information about circular and triangular plans from a Arork of one Bharatamum H The nine meeting points of the diagonals and the
*xact middle points of the squares (l/8th of a square) were considered to be iie most vulnerable points and these together with Brahma-sthana, when hurt yy impure articles, nails, pegs, pillars, etc were believed to bring trouble to the
,
his
body
53
The building
'Vosrunara)
:>f
site
is
He
constitute
his
the
body
of the
House-God
in the likeness
should be represented in such a way as to cover the entire site His lead is turned to the north-east and face hung down Different parts of his are occupied by several gods M
the selection of the site and the preparation of the ground plan, the next known as the stone-laying ceremony, consisting of laying blocks of
first
man He
jperaraon, .tones
last,
in the south-east
north,
north-east
of
:ommencement nanner 5S
Besides
and then m the south, south-west, west, northand east in order followed, and it marked the building Columns and doors were also erected in a similar
and stone as building materials,
,
/arahamihira describes, in
Ch 56
wo
he
and vajrasanghata. Of these vajralepa, was composed of unnpe tinduka and kapittha fruits, blossoms of silk-cotton tree, eeds of saUaki, skin of dhavana and vaca boiled in a drona of water and reduced o l/8th of its original volume and finally mixed witty resin of a tree (srtvqtsafca),
vajralepas,
va.jra.ta.la
precipitate of
56 asa, guggulu, bhallataka, resin of devada.ru, resin of sarja, linseed and bilva fruit
Another plaster of the same name was prepared in the above manner from lac, esin of devadaru, guggulu, grhadhuma, kernel of the kapittha and bilva fruits,
ruits of naga, rumba, tinduka
sarja
and myrobalan
fruit
57
116
KANSARA
SAMBODHI
The vajratala paste was prepared in the above manner from the horns of cows, and buffaloes and goats, hair of donkeys, skins of buffaloes and cows, mmba 5* The plaster known as vajrasanghdta was composed oi kapittha fruits and rasa and one part of iron rust These pastes eight parts of lead, two parts of bell-metal,
were applied hot to temples, mansions, windows, hnga images, walls and wells, w and are said to adhere for an unusually very long time
Since
the site-plan
is
inspired
to
and deities of squares, omens interpreted and worship was offered to deities while w Every constituent of a structure was looked upon demarcating a building site with a feeling of sanctity, and columns and doors were erected after they were
oblations
were
offered to Vdstunara
fire,
61
ceremony was performed as now with of flowers, great pomp and show, the house was decorated with abundance leafed arches and pitchers filled with water, Brahmins recited Vedic hymns and
was
M
time
beliefs
pertaining to
the
when the
a revival of the VSstuwdyd recently These beliefs are associated with the birds and animals crying harshly or warbling sweet supposed to indicate the presence of a bone or wealth, respectively, inside the
modern
is
earth
Similarly, braying of
sight,
a dog or
snapping of the measuring string, a peg dnven upside down, the architect and the landlord forgetting something, the from or shoulder, draining away falling breaking of a water-jar, birds sticking
measuring
to
fall
refers to the architect by the common name sthapati who combined in himself the function of both the engineer and the mason, enjoying
Varahamihira
was responsible
for
REFFERENCES
1
Varaharruhira's Brhat-samhita
M.
Ramknshna
2 India
Bhat, Parts
I,
Modal
(ISBV),
Vol
XXII,
1998
117
Hindu Architecture
Vol
Vil,
in India
4
5
Ibid.,
p
,
84
9,
VBS
52 1,11,15,22,31,37, 55
106 6
6 ISBV, 7 8 9
pp 372-373
VBS, 524
Ibid., Ibid., Ibid.,
525 528
52149
10
11
ISBV, p374
12-15
12 VBS, 52
13
Ibid., Ibid.,
5216
5211
52 52 52 52 52
18-19
14
15
16 17
20
20-21
18
Ibid.,
Ibid.,
22
23, ISBV, p
19
377
20 VBS, 52
21
Ibid.,
Ibid,,
24
25
52 52 55
22
23
27
10,
Ibid.,
ISBV, p
378
24 VBS, 52
25
Ibid.,
74-76 77-79
52
27
379
29
Ibid.,
pp 379-380 30
30 VBS, 52
31
ISBV, p 381
Ibid.,
32
33
382
31, ISBV,
VBS, 52
pp 382-383
34 VBS, 52
32, ISBV,
p 383
118 35 VBS, 52
N M KANSARA
33, ISBV, p
34, ISBV, p
SAMBODH1
383
36 VBS, 52 37 VBS, 52
38 39
Ibid.,
383
35-35
37-38, ISBV p 39-41, ISBV, p
52 52
384
Ibid.,
384
40 VBS, 52
41
Ibid.,
86
87-88, ISBV, p
52
384 384
42 VBS, 52 43 ISBV,
117, ISBV, p
p 384-385
67-68
44 VBS, 52
45
Ibid.,
52 81-82
385
46 ISBV, p
23
p 386
p
386
50 VBS
51
52 42-50 52
7,
Ibid.,
70, ISBV
,
52 Utpala
on VBS
2-3
55 56
53 VBS, 52
54 ISBV, p
55
390
110-111
23, 110-111, 56
VBS, 52
Ibid.,
56
52
103, 5-6
57 ISBV, p 58
Ibid.,
391
p 391
pp 391-392
97, 111
59 Ibid,
60 VBS, 52
61
Ibid., Ibid.,
52
52 52
,
111
103-105, 107
103, 105-109, 112
This to acknowledge, with highly
62 63
Ibid.,
64 ISBV
p 392
have
practically
sought to rather abridge the material presented by Dr Ajay Mitra Shastn, Chapter VII of his learned work ISBV
M. KANSARA
The following members of the Non-teaching Staff of the L D Institute of Indology, Ahmedabad, visited Shn Kartk Tnvedi, in the underground gallery of the L D museum, Ahmedabad, on the dates mentioned herein this report 1 On 21st February, 1998 Dilip Y Vyas (Accounts Clerk) 17 P ML to 18 PM. He gave Kartik a small photograph of his dead sister and asked him to summon the presence of her spirit and get the answers to his questions about the cause of her death The reply was that she was very sensitive and had drunk a poisonous medicine and thereby died She was visiting her house and knocking at the backside door and
has given an indication of die glimpse fo her presence to Jayantibhai Vyas confirmed that this was true He also confirmed the fact that she liked the day of Sarad Punam
day
to speak
Same date and time Harshad Kantilal Shah (Head Clerk) He gave Kartik a photograph of his diseased father Immediately Kartik began
and
told about
Kantilal
whom
Manguben, with spirit plane Manguben was Harshad's grandmother Kantilal was doing a job under Natvarbhai Patel There was no question of Manguben ever troubling Harshad or his family; she was a pious soul This was confirmed by
hves on the
Shn
Harshad
3.
Same date and time Dalpatsimha P. Chaubpn (Clerk) He gave Kartik a photograph of Dungarsimha, the husband of Dalpatsimha's wife's sister, who had died some time back. Kardk got the reply from the spirit of me
.
deceased that he was not murdered, but had died a natural death As regards the spirit's wish, he told diat since he was devoted to a goddess they should offer five sweetballs to her He hves hi the spirit world
4.
Urmila Brahmbhatt Same date, 19 P M. She gave Kartik a photograph of her father-in-law,
:
last
Vitthaladas C Brahmbhatt, and wishes of the deceased In the course of his clairaudience with
K.,
and of
Rameshbhai, at present in USA., both of which were closely related with the deceased, but Kartik uttered them as having heard from her father-in-law Kartik was not expected to know the names of these persons, unless he heard their names from
the deceased father-in-law
5.
On
17
P.
M.
He handed
over a photograph of
and
me
deceased brother Natvarlal Jesingbhai Parmar latter began to mention the names like Jasvantbhai
Dayaram (an
120
N M KANSARA
driver of his boss in
SAMBODHI
thrice or four
to
times in the morning and evening, Kartik further revealed that Natvarlal (who lived
in
Bombay
for
is
and soil wishes to help people as much as with the information which Mangaji had about his brother possible Some time in the first week of March, 1998 Dr D. G Vedia, Professor of
happy
about 3
PM.
Dr Vedia gave
Kartik a photograph of
was
Irving in spirit
Kusum, the deceased wife of his son Nikhil world with some lady relatives whose
her,
name began with R, and was happy that they should not worry about Kusum had no objection if Nikhil married again On 10th March, 1998 Premila Mukundbhai Kansara, 9.45, A M.
.
and that
Premda (my
wife's sister),
(N
We
handed over to him a photograph of Jyna, Kartik attuned himself with her spirit and
whom
revealed diat she mentioned the names of Pareshbhai, Jyotiben, Lataben, Vidyaben, Premila did not know But when the names of Babulal (Premila's brother),
Pravinbhai (their neighbour), Ronak (the brother of Jigna's husband's elder brother's wife), Pradyumnabhai (another neighbour or acquaintance at whose house Jyna used
to go for seeing or enjoying
TV
On 13th
Prof. Kapadia, Prof. Kanjibhai Patel, March, 1998 and Prof. Kansara about 17 P. M.
All the four of us
Dr
Jitubhai
Shah
went
to
sitting in the
chamber
museum curator Shn Lalitkumar In the L D Musium We presented to Kartika a typed and bound volume of the doctoral dissertation of Prof Vasantbhai Parikh of
of the
We
whom
requested Kartik to identify and locate of about 21 pages was lying He said
some
scholar,
had taken
further requested him to try Ahmedabad, after some effort he located it in the Gujarat both Dr Jitubhai and myself (Kansara) had University And, actually gone to the Gujarat University Liberary and located and seen a copy of it on me
to locate
if
was
likely to
When we
there
to
how many
Ujamshi Kapadia
B Shah
is
II (Prof coordinator, Prof Kanjibhai is the Administrator and Dr Jitendra the Director of the L D Institute of Indology, Ahmedabad )
M. K.ansara
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(The Deva-nagari Recension of the text)
Series Office,
KAUDASA'S 6AKUNTALA
Ed
(Cntical edition of the Bengali Recension) Pischel Richard, Second edition, Harvard
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ABHIJNANA-S"AKUNTAIA
sion)
OF KALIDASA (The
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Sahitya Akademi,
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1965
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REVIEW
"OUTLINE OF ABHINAVAGUPTA'S AESTHETICS" Saraswati Pustak Bhandar, Ahmedabad - 380 001 1-105 + 5 (Appendix) = 110/Rs.
Dr
V.
First Edn.,
V Kulkarm's book viz Outline of Abhmavagupta's Aesthetics consists of ten valued articles on topics connected with Indian Aesthetics in general and
Abhmavagupta's (=A
4
s)
Before taking a detailed review of Dr Kulkarm's present work, I will hazard to "An indepth study of Abhmavagupta's suggest a new title for it such as
it is I know prof Dr V M Kulkarm as a great so thorough, hard-working and meticulous in his approach to any problem that falls within the scope of Sanskrit Alamkaras'astra in general He exhibits an unbiased and balanced application and dedication to whatever he
picks
up for a
close
study,
be
it
in
Sanskrit or Praknt
His expressions in
keeping with his conclusions are clear and unbiased like his thinking as also seen his Studies Sanskrit Sahityas'astra I count him as one of the greatest
modern alamkarikas
in
company with Dr
K D
Tnpathi, the late Dr Ram Chandra Dwivedi, the late Dr K Knshnamoorthy and Dr Raghavan, Pundit Vis'vesVara, Dr Bishwanath Bhattacharya, Prof R C
Pankh, Prof
R B Athavale, Dr Hiriyanna, and also Profs Gnoh, Masson, Sharma and the rest The chief merit of Patwardhan, K. Kunjunm Raja, his approach is that he goes to the root of a given problem from many angles, tries to interpret the given authour quoting all relevant passages from his
M M
writing and then takes a critical, unbiased view, that can be acceptable to all In this respect I would place him with the great Pundit Jagannatha of the Rasa-gangddhara fame For sure, this study is meant only for those who
justifiably claim to
The present work consists of ten articles engaged in a thread-bare analysis of the problem concerned, highlighting Abhmavagupta's approach in a clear and critical way However, small minds have some small problems and we will
atempt to throw light on these points
In the first article
at the outset that
on
"m
form a
West Dr
218
special traits of
TAPASVI NANDI
SAMBODHI
Indian approach to the theory of beauty as compared with the western approach The Indian thinkers do not Venture upon a definition of Art,
applicable to
all
and
investigate into
first and foremost source of Beauty in literature 1-2) Dr V (p Kulkarm quotes from Prof Hiriyanna and suggests that, 'The conception of Rasa is general and furnishes the cntenon by which the worth of all forms of
the
fine
art
may be judged"
is
(pp
2)
He
also
refers
to
some
scholars
their
arts the
any controversy
its metaphorical extension only He avoids entering into the fashion of the great Anandavardhana (=A)
Sanskrit Theory of Beauty, Kulkarm discerns two stages distinct as he notes in the growth or development of Sanskrit (=Skt ) literary criticism The first stage is represented in the works of known waters on poetics such as Bhamaha, Dandin and the like who preceded Anandavardhana and Abhinavagupta, with whom goes the
Dr
Bhamaha, and
second developed form of literary criticism also those not known to us but
of Dr
The
earlier
authors
such as
who
also preceded
A
is
and =
V M
called the
"pratryamdna" or suggested, or implied, or inner sense poetic compositions, but they did not make it a "pre-condition" so to say, or better say "principal condition" for excellent poetry Their approach to beautiful poetic expresion,
as
"internal
However, the
fact
considered the problem of 'rasa' and subsumed it under 'alamkara', which was 'saundarya' or poetic beauty in general For them 'Vdcdm alamkrtih' "beauty of expression' general was 'ista' i e 'a musf for
of alamkankas
all
poetry and
(pp
this
So,
as,
if
Dr Kulkarm
observes
3)
that,
"We may,
therefore,
regard
them
on the whole,
representing the
first
stage
we
may not differ from him, but only add that this so called 'first stage' consisting Bhamaha artd others for there must be others not known to us but known to Bharata who at several places mentions 'JCdvya-rasa', was not a 'dark-age*
of
and that
this
first
and
its
art in
general also
REVIEW
219
So, only partly agree with Dr Kulkanu when he observes that it was A. the author of Dhvanyaloka (=Dhv) who completely revolutionized the Skt poetics and aesthetics with his "novel theory" that dhvam (suggestion) is the
we may
soul of poetry
(pp
3)
We may
say that
A was
the
first
known advocate
of
first
written document in
direction, known to us Even A. in his Jocana confesses his ignorance concerning any earlier written document on dhvam when he says, "Vmd'pi Vitista-pustakesu vmives'andt" But the thought-currents were very much there and even A. clearly recognizes the same when he says somamndtapuravah" Dr
Kulkanu
is
3),
but
why
when even
expects everything,
rasa,
followers ?
guna, dosa, laksana, and alamkdra to be correlated with a tendency so dearly advocated by A and their so-called dhvamvddf So perhaps it is safer to suggest that the enquiry concerning beauty
took care of
internal
'the
all
forms,
external such as
we have with us documents concerning only The earlier writers, on the authority of Bharata, were absolutely conscious of the fact of rasa, the base, and also other sources of charm corelated with this centre It is one thing that they called 'rasa an
such as guna and rasa and
external'
1
it
'dtmd'
A who
otherwise was only a metaphorical was perhaps the first to inherit the whole
or
in writte
and complex thinking and attempted a neat presentation form, with his thrust and tilt towards vyafijand
Dr
topic of Poetry vs
Kulkarm, neatly and elaborately, quoting original sources, discusses the Philosophy Cpp 3-6) and suggests that the former is the
and the latter- s'dstra- is the outcome of pro/no i e and also quotes the presents the views of different writers on this ideas of poets on the nature of beauty He then turns to alamkankas on the
result of pratibhd or genius
intellect
He
8), and discusses A's and A.'s observations (p 9), ending with Jagannatha's views (p 10), thus trying to ascertain whether the alamkankas had a subjective or objective view concerning beauty He also covers up the topics of 'nature of rasa' (p 14), about the content of Kdvya (p with Dr Kulkarm (p 17) 15), and the method of Kdvya (p 15) also We agree
nature of beauty (p
when
at the
is
end he observes
"In conclusion,
'cdrutva-prariti'
(perception of
beauty)
(creative
literature)
This
220
beautiful suggested sense and
TAPASVI NANDI
its
SAMBODHI
The
suggested,
when
says in the
mangalas'loka
"
Locana
"sarasvatyds
tattvam kavi-sahndaydkhyam
vyqyate
In his foot notes, and this
is
book would
bhdva
Dr
Kulkarni
clearly
explains
19-28) presents the Natyas'astra (NS) view on the terms such as bhdva, vibhdva,
anubhdva, sthdyibhdva, sdttvzfcabhdva etc Bharata derives the word bhdva, "from the causative of bhu, "to be', which may be intended in two different
bring out, create, etc) and 'to pervade' Kdvydrthdn bhdvayanti iti bhdvdh i e bhdvas bring out the purposes of poetry The second explanation suggests how bhdvas pervade the minds of the spectators as any smell does (pp 18) The author
be' (viz
who
for
number, while sthqyi-vyobhicdn and sdttvifcas are unalterably fixed as eight, thirty-three and eight respectively (pp 19)
"Yo'rtho hrdaya-samvddi
"
the
first
half
He
cites
die interpretations of
(Bharatondtya-manjari), J
L Masson and
M V
on Dhv, and of Dr
Knshnamoorthy
entirely
off
(=KK)
In our view Dr
Knshnamoorthy's interpretation
the
(pp 21) "Bharata is not talking of sahrdoya at the commencement of his seventh chapter but of fahdva in drama This context should not be observed" (pp 21), he seems to be under Dr K C Pandey's age-old observations Actually, we fail
understand and therefore categorically reject the very idea that a great dramaturgist of the stature of Bharata can ever divorce the spectator's response
to
When Dr K Krishnamoorthy
observes
total
We,
therefore,
nartake'pi pratlyamdnah, connecting Bhatta Lollata with die Samajika also, for no expert on dramaturgy can ever leave behind exclusively the spectator's response For us, the first half of the verse would mean "the (sthdyi-bhdva) of the theme ie Kdvya-vastu, which is hrdaya-samvddf i e having internal harmony, or sympathetic identification is the cause of rasa " This is a very simple and clear
Mammata when
support
Vol
XXII,
1998
REVIEW
221
agree with Dr Kulkarni when he observes, "A close look at the verse would reveal that its first half is concerned with the rasa-nispatti whereas " the second half with its enjoyment by a sahrdoya
explanation
We
Then, while explaining the Stfidyibhdva (p 21), Dr Kulkarni quotes a verse, viz "bahundm samavetdndm" etc and suggests that Abhinavgupta quotes it in his
,
Locano, the verse seems to be a genuine one has given the page number (p 386) of the B
We
But
that everywhere he has quoted from tocana, he should have given the direct reference also, such as "Locana on Dhv- udyota number Kanka
we wish
number"
rasah
The
mantavyah, s'esdh
part of this verse can be explained as "Sa sthayi (bhdvah) (bhdvah) San.ca.nno match" meaning "that
sthdyibhava quich
to
is delineated in major portion of a given composition leads the principal rasa, the rest to subordinate rasas" Actually Abhmavagupta,
Dr
Kulkarni observes
to
"
according
sthdyibhavas
it
would seem
the
that
are
same
are
as
for
further explain laukika sthdyibhavas and they become alaufcika Abhinavgupta of art and attain to the state of rasa the medium presented through
We may
the
vdsands or samskdras
when
On pp
23,
Dr Kulkarni goes
to observe
"After
it is
hrdayahrdaya-samvdda (sympathetic response) Our feeling is that first step samvdda or sympathetic identification on the part of the sdmdjika i e his mind should rest in the Kavya-vastu, and then follows the rest For this quality of the sdmdjifca. and if hrdaya-samvdda is absence of disbelief on the part
disbelief continues
it
leads to the
first
it is both absence of disbelief expenence, viz Sambhdvand-vtrahah Or, perhaps and incapacity to feel a particular bhdvo, which both make for hrdaya-samvdda, S'anra-rosa the on goes to observe that "na Abhinavgupta in his commentary " This point is open to debate sarvasya sarvatra hrdaya-samvddah
Dr
Kulkarni (p
and Patwardhan
presentation excellent work on the S'anta(=Abhmavabharat5) on the S'antorosa in their "There is, however, no such suggestion from observes that, rasa The author
can attain 24) correctly observes that the VyaWitcdn-bhdvos, We may refer to the reading accepted by Masson the A bh of the of portion in their
222
TAPASVI NANDI
text
SAMBODHI
Bharata's
that a Vyabhicdribhdva
accepts
that
this
Dr
KuLkarm also quotes Abhinavagupta's contradictory opinion a vyabhicarm but a vyabhicdnn can never become
say that when Bharata enumerates Vugupsd' as a sthdym vyabhicdrm in case of Srngdra, he in a way rubs off the difference between the sthdyin and the vyabhicdnn Perhaps this Bharata accepts as a one-way-affair
a
We may
but Abhinavagupta The Sthayin can be a vyabhicdnn and not vice-versa perhaps extended this observation So when Abhinavagupta Cp 25, ft n 14- (u) denies the status of Sthayita to Vyabhtcdnns, he has Bharatas partial acceptance
in his
mind
He
himself
is
dear in both-way
25) the
traffic
Dr
new
or additional
vyabhicarins
mentioned by Bharata are only synonyms He, however, is ill at ease with himself when he observes, (p 25) that 'No satisfactory answer is so far, found to diis baffling question' viz that how could Bharata include some insentient
(/ado,
acetana)
'
and internal
vyabhicarins
We may
think that
when Bharata
talks of nidrd,
marana, diasya,
vyddhi etc
expressions
he means the
This can be an easy and acceptable solution Similarly, when Bharata mentions frama, cmtd and dfasya as the vibhdvas of nidrd, a
vyabhicdrin, the reference could be to the
when Bharata
lists
some of diem
as onubhdvos, obviously he
seems to
This
is
refer to
with them
how we
Sthitasya
samarthanam'
Dr
note
Kulkarni
that
Cp
all
in
26) considers closely the nature of sdttvifcabhdvos We may the references citied, 'sattva' stands for absolute mental
smgleminded devotion to one's work by the artist Thus for Abhinavagupta 'bhdva' stands for citta-vrtti-vis'esa, i e a special state of mind These mental states depending on propriety and context, take the form of sihayi, vyabhican, or vibhdva or anubhdva The vibhdvas and anubhdvos being
concentration, or
external
sdttvifca
and
insentient
are
'bhdva' proper
Dr
He
points out that for Bharata the categories of bhdvos are not unalternately fixed The author feels diat the treatment given to the thirty-three vyabhicdnns in the
We may
note that
m
to
the
bhdvddhydya,
Bharata
tries
to
explain
how
various vyabhicdnns
were
be
Vol
XXII,
1998
REVIEW
223
This perhaps does not put them on par with the The author also suggests how the Sattvikas are treated as vyabhicanns
(pp
29
ftn2)
But
we may
when they
are
mentioned as vyabhicanns stand for the mental states behind them They need not be taken as physical 'stambha, 'Vmvarnya' etc Perhaps we have to understand a metaphorical sense here Even Dr Kulkarm (p 30) himself feels that (line 15) "These sattvikas are used here in the sense of internal
feelings
to
externally"
p 30,
as
ft
3,4,5
They are
it
vyabhicanns, he wants to convey that even the sattvikas are not absolutely or unalternatively fixed with suggestion of this or that basic emotion On p 31, ft n 10, Dr Kulkarm refers
Sottvifcos
be that
Or, could
these
to Dr Raghavan's remark He seems to place all Sdttvika-bhavas on par with anubhavas and therefore takes them as jada, not bhavas proper following
Abhinavagupta's observation But when Dr Raghavan (ftn 9, p 31) tries to seek support from Abhinavagupta's remark, he overlooks the fact that all sdttvifcos are not equally 'jada' or external but that they have a dual nature and
we
feel
that
even
when
insensient
sdttvifcas
like
'bdspa'
tears
etc
are
them
/ada
7 explains how sattvikas take advantage of, or are partly dependent on the nature of vyabhicarin and abhinayas As they partake of the nature of vyabhicanns, i e as the sattvikas are basically 'a-jada' they are to be
Thus, p
31, ft
abhinoya
It
is
because of
32,
this diat,
that
tosmdt
Kulkarm goes on
to discuss
how Hemacandra
He
observes (p
suggest
love etc
This
is
trace of independence even like vyabhicanns The meaning is that we may have a vyabhican-dhvani but never a sdttvika-dhvam The authour also explains how Dr Kulkarm refers Dhanaiijaya accepts the dual nature of sdttvifcas (p 34, 35)
to
Dr
Dr Raghavan's understanding about 'sattva* on pp 35 We do not feel that then Raghavan places all this in its correct form Dr V M Kulkarm
explains
how
224
TAPASVI NANDI
SAMBODHI
i
Dr Kulkarni (p Hemacandra (H
ultimately the
36, para-2) puts forth the views of Abhinavagupta, C ) and Kumaraswamm clearly These tally with our
'stambha'
in
etc
suggest
Dr
Kulkarni
gives
detail
the views of
Rasatarangim, Rasa-ratna-pradlpikd, Rasapradlpa, Masson and Patwardhan (pp 36, 37) etc We do not agree with the view of Masson/ Patwardhan (p 38) but stick to our explanation as above Dr Kulkarni gives the view as given in the Marathi work Bharatiya Ndtyas'sdstra (p 38) He feels that the explanation is ingenious but not convincing We accept this and
Kumaraswamm,
discussed above
We may add V
Kulkarni
(p
41)
careful
look
at
Bharata's
treatment of Karuna,
vfra,
and
adbhuta would show that Bharata gives some of the sdttvika-bhavas as anubhdvas and some others as vyabhicdnns This treatment implies that according to Bharata they partake of both characters, they are both
yyabhicdrtbhdvas and anubhdvas"
clearly as
it
We
this Our impression is that on p 42 there is some and expression, but this, we feel is unavoidable as repetition Hemacandra follows Bharata and almost paraphrases Abhinavagupta Dr Kulkarni has quoted Hemacandra (p 43) as translated by M Patwardhana,
tallies
with
of
ideas
Hemacandra has given excellent illustrations, and (p 44) has note which again confirms our clear and correct understanding as to the nature of
sattvikabhavas
"The
stupefaction, etc are physical attributes and they operate as anubhdvas suggesting the (corresponding) internal sdttvifcabhdvos and in reality they
(ultimately) suggest emotions, psychic states, such as love, world-weariness, " etc (ft n 11, p 44) on pp 45, Dr Kulkarni says that Kumaraswamm holds that it was Hemacandra who alone has original thinking on this topic It is
possible that by the time of Kumaraswamm the Abh on NSVII was not available tall it was reconstructed by my worthy guru Dr Kulkarni with the help
of Hemacandra
The
Dr Kulkarni
is
"Rasa-Laukika"
He has
tried
to
explain this tradition from Bharata onwards The author suggests that we come across a few indications in Bharata's writing which lead one to infer that he
believed that
it
is
is called rasa,
when
Vol
XXII,
1998
REVIEW
225
imitated or represented on the stage, and that some rasas are pleasurable and some others sorrowful (p 47) We beg to differ In the NS-I when the demons
rise against the
performance, Brahman explains that local bhavas are not to be confused with dramatic emotions Art is not life It is life plus something It is above life It is 'dnanda', which is above worldly happiness and unhappiness
This
art The expression (pp 48) suggests Bharata's concept of dramatic raso bhavet" (or rasibhavet) as quoted by Dr Kulkarni dearly
it
is
medium
of
art,
that
is
the
which drama is made of There can be no other explanation As to the terms such as "sthayi-prabhavah" and "sthayyatmakah", the real difference is (p 48) that srngara and karuna in lofca produce different
at worldly level as the case may be, but as for responses in different people of all concerned is identical, hasya and or other rasas the general response
whether in everyday
"sthayi-prabhava."
life
or art
On
We may
add that the expression 'vastu-saundarya-bala also supports this On p 50-51 the views of Siddhicandra are quoted For us Siddhicandra was pardy under had a confused view when he discards some Jagannatha's influence and partly
rasas totally
We
who have
to solve them He does not deserve tendency to create problems rather than and Jagannatha mentioning along with A., Abhinavagupta
i Next topics discussed by Dr Kulkarni is "Rasa-AiaufcfaT The presentation fror neat and thorough as can be expected of him He has quoted pointedly Dr Raghavan and Dr K. Abhinavagupta and Locano. No scholar including and so clearly Knshnamoorthy has presented this thesis so thoroughly He^has the term 'a-lauhka' in used has pointed out that Abhinavagupta (p. 65) that both Abhinavagupta and different shades He has ably concluded Cp 67) this A are 'autonomists' in a wider sense of the term We fully accept that nobody in the west a of the firm
conclusion
Actually
we
are
opinion
scaled the heights reached by philosopher or a literary critic-has have stood higher-atyatisthaAbhinavagupta and A Actually they known great writer in either East or West das'angulam'-as compared to any follows as a natural The next article-'Rasa and its pleasurable Nature' conclusions from the earlier article We agree with Dr Kulkarni's
corollary
As to the next
article (p
80-89)
"Rosa and
its
Asraya"
we
Dr
Kulkarni's
observations, but
as to Bharata's position
2it>
TAPASVI NANDI
SAMBODHI
that-Bharata
held We do not subscribe to Dr Kulkarni's conclusion are themselves rasas and that they are found the view that permanent emotions it is in the drama Bharata's view, to in the drama In other words, according should be very clear about the fact that when itself that rasa is located"
slightly
We
vdganga-sattvopetdn, sthdyibhdvdn dsvadayanti through art-medium are sumanasah he clearly accepts that sthdyms suggested mentally not as external not lauhka and that they are tasted by spectators in their own consciousness We have sweets (modafca), but as emotions located all places and we can do this with the help to interpret Bharata consistently at
of Abhinavagupta
alone
As
is very dear that when Sankuka's position (p 82) our understanding the historical Rama as is Sankuka talks of 'rdmddi-anufca-ya', he means the position of Locana (p himself .vhen he explains accepted by Dr Kulkarm " who is removed both in space and time from in the words 82, last
for
para)
"
the spectators
in case of
Surely,
if
Rama,
are acceptable
poet's
we cannot take say, 'Raman-lal' as a historical figure as a poet takes Raman-lal as his hero So, both the positions viz that Rama or any character, can be a historical figure or
creation But in either case as anufcdrya they are worldly Again, for have a feeling that if we give Sankuka, anufcrta sthayin is rasa and we we can locate rasa in the weightage to the expression 'vostusaundoryabaZa'
Sdmdjika as
this
it
is
he
who
'infers'
rasa
"Anufcnta-anumita-sthayi
is
rasa
Actually
from vyanjand-dhvam-parampard in name only jecause Mamma as shown by Dr Kulkarm in a later article does not equate with 'torfednunutt' and the quarrel is then in name only As to the
anumitt-porampard
differs
fcdvydnumiti*
/iew of Ndtyadarpa.no.
N D we
and understanding of art-experience as compared to the great Abhinavagupta A. As to Bhoja's view, for the present we rely on Dr Raghavan's explanations,
but our understanding
the
is
that
some scholar
will
N D
and A. bh
also
As
on Mahima, we
indecisive as
Edn of Dr Rewaprasad Dwivedi also On p 48 Dr Kulkarm is to between Bhoja and Mahima who is echoing whom Our instinct
represents the original source and as
says that
Mahima
was a writer of
'a
natydyika' (p
98)
We
fail to
support this
We
REVIEW
227
Hemacandra, though a Jam does not become a 'pratyabhijna-vadin' because he follows Abtunavagupta's lead not be Mahima need a Similarly, ncuyayika simply because in the field of
he advocates 'kdvydnumitt' Again we do not choose to jump to the Mahima did not see Abhinavagupta or that A does not refer to 'citra-turoga' (p 101) which is Mammata's creation No, Abh also talks of
aesthetics
conclusion that
and from
'gauh' to 'turoga'
we do
not have to
As
to
poetry
accept bhavana in poetry takes place through 'guna' and 'alamfcdra' as revealed by his explanation of 'talitocita-sannivesa-Cam' on Dhv I i We feel that full passages could have been quoted in it notes
we
it
Bhatta Nayaka's view (p 103) on aesthetic experience in but add that even Abhinavagupta seems to accept that
Dr
Kulkarni deserves
it
all
praise
for
his
presentation
We
observation that
is
presented in a coherent
Dr V M Kulkarni alone who for the first tame, has and critical way all the observations of Abhinavagupta
spread on the vast canvas of his Abh and Locana, concerning art-experience For us, he seems to be as great as Jagannatha of the Rasa-gangadhara fame Kulkarni We welcome this valuable work of Dr V
Tapasvi Nandl
(With two commentaries - PARIMALA and MAKARANDA) Edited by Dr R. S Betai, Published by L D Institute of Indology (L D Senes 117) Ahmedabad - 380 1-24, KKLV 3-232, 009, First Edition July 1997, pp total 413, Introduction Pans'istam -1- PARIMALA (auto commentary) 1 to 146, Pan&stam - II, 147 to
156
Pnce
Rs 225/,
to 13th century A. D during Vastupala's times one great ages of Gujarat The Sanskrit poetics has its practical aspect Most of the works of kaldpaksa also In poetic term it is called Tcovuftfcsd'
fcavis'ifcsd
are written in Gujarat and most of the authors there of were the Jain
monks
As
we come to know from Introduction, KKLV has a double authorship, i e of Ansunha and Amaracandra, though being a homeholder was the kalaguru of Amaracandra Amaracandrayatt was from Vayata Gaccha (Guj Vayada Gaccha)
and a disciple of Jinadattasun
work
is
known only by
the
name
of Amaracandrayati
228
PARUL K MANKAD
a great
SAMBODHI
auto-commentary has partly come to the light though There, in the Stabakas 2-3 (104 fcorifcds) we find the comments only on sutros
His 'Parimala'
24
1 2, 1 3, 1 4,
1,
1,-
4,
1-4
Monjorf,
Amaracandrayati is said to have written another auto-commentary called but unfortunately it is lost to us
Dr Betai has taken great pains in editing and in giving in his notes a critical and comparative estimate about 'Panmala', 'Makaranda', and other works of
kavifiksa
it
He
to
has given a brief account about the work and has succeeded in are a few mistakes of proof reading, for intance the
word
(pnnted as kanla on p 9-10) The comparison reveals the study of the Sanskrit Poetics on the part of the editor But it is rather strange why Dr Betai fails to mention the Alamkaracintamam of Ajitasenacarya (from Digambara sect A. D 15th) while comparing KKLV with other works of
detailed
die
kind
It
may be noted
that this
Amaracandra's work; eg vide the Vamyavtfaydh of Mahakdvya both in the the KKLV 1-5 45-78) Afamfcarocintdmom, pp 6-15 and
This
work
is
known
Anuprdsdkhyah and
(1) (5)
(4)
Vyutpadanam
(2)
Laksamkakhyh (206 karikas) [3] Slesasiddhipratana has Sarvavarnanam (3) I/ddistavarnama (4) Adbhutavidhih and
five
Citroprqpanchah
stabakas
(consists
189 karikas)
(1)
[4]
Arrhasiddhi-pratana
has
seven
stabakas
Alankdrdbhydsah
290
karikas)
(2)
lesa,
Alamakaras of
abda and
Artha's
Amaracandra has taught the would-be poets as to how they may become famous, and attain the status of great poet (= Mahdkavi) Fust of all a poet must have wisdom (prattbha) Then, with the help of scholarship (vyutpatti) and training (abhydsa), gradually
he can be a master
in
the
field
of poetry
in detail
Vol
XXII,
1998
Amaracanda and about the Makaranda commentary of 1665 (VS) and was one of the who flourished
Pt
disciples
Subhavijayagam of famous
Hlravyayasuri
Subhavyaya seems to accept almost all the conclusions of 'Parimda since he entertains a sense of great respect for Panmala commentary He prefers to be but brief and at the same time perfectly critical, in his comments, on certain of different stabafcos of KKLV passages he has
1
anga.bharlgasT.efa
to
commented only on
it is
be
commented upon
scholar
is
great
He
his
commentary
has
more
Betai
runs to 232 pages Dr given variants in footnotes for the text for the 'Mafcaranda'
for the Paranoia
commentary and
the help
of so
many Mss
commentary He has edited this work with but unfortunately he has not given any detailed utilities by him Anyway, this edition has become
much
A D
Parul K.
Mankad
:
HIS TIMES.
Ram
Vallabh Somani
Publisher
Jaipur, pp.
450A
keeping with his tradition of writing, Shn Ram Vallabh Somam has embarked upon the topic of his interest and profound research in this publication His contents speak of the Early History from Pre and Proto history
of
Mewar through
down
Sultanate period
family relationships and other details Then he goes to describe his several battles with Malwa and Gujarat in a greater detail with facts and figures The
chapter
on
More
stress
Literature
seems to have been laid on two important chapters namely and Art which describe his views on Jain literature and on Acharya
Suri (1457-1499) the well-known Yuga Pradhan of the Tapagaccna
Som Sundar
congregation
In the
Soma Saubhagya
Som
gives
230
SHRIDHAR ANDHARE
life
SAMBODHI
in detail
information of his works with relevant foot notes It is true that his contributions in literary pursuits are of renowned significance In this chapter
a large number of
MSS
of
works
like
the detailed study on Sutradhara Mandana, Prasada Mandana, Raja Vallabha Mandana, Rupa
significant
Mandana, Devata Murti Prakarana, Vastu Mandana, which throw light on various aspects of iconography, sculpture and architecture
His valued treatise
second
to
none
in
on vocal and instrumental music called Sangita Raja stands substance and style on which several authors have
The other worthy contribution is the Rasikpnya commentary Gita Govtnda by Jayadeva, which was translated and commented upon as a most significant event in literature during this period The author has dealt with this chapter m a much minute detail exploding the myth of the authorship of Sangita Raja and many such works which were erroneously attributed to Maharana Kumbha Sn Somani has categorically put up his views
researched in the past
with adequate proof which
future
will
generation
The chapter on Art and Architecture revolves around the two main projects namely, the temple of Ranakpur and the building of the Ktrtistambha Though other famous monuments such as the Jam temple of Shrmgar Chawki of Ca A D 1301, The MahavTra Jam temple of 1300 A. D and many others have also been dealt with In describing diem he has given long lists of inscriptions and
new names
new
additions
on the socio-economic conditions and mscnptional Subsequent chapters evidences and readanons of certain early concepts which have once again been
quoted
On the whole
painstaking
Its
the
work undertaken
is
of a
importance as an excellent reference book cannot be denied congratulate the author for his erudite endeavour
Shridhar Andhare.
Vol
XXII, 1998
REVIEW
23J
NEXUS-edited by M. A Dhaky, published by L. D. Institute of Indology, Ahmedabad and B. L Institute of Delhi. First edition 1997, Total Indology, Pages I to XIV and 1 to 148,
plates 67, Price Rs. 600/A. Dhaky has edited the present volume The matenal presented is vast and truly encyclopaedic The volume embodies the papers read at the Seminar B L Institute of Indology, on Arhat Pdrtva and Dharnendra Nexus The
Prof
held at
papers discuss Parsva's history, teachings, doctrines and monastic discipline of his sect and the plausible factors behind the connection of Dharanendra with ParsVa have been investigated Moreover, the surveys of the as well
epigraphical
as
Jma
There are in total fourteen research papers out of which two are in Hindi The
details of
some
In
an introductory estimation of Arhat Parsva and Dharanendra Nexus, the sources which include the details of Jinas including Parsva as reflected in the
Information about
his birth, parents, height complexion etc,
is
and the
and
given
Philosophical and
ethical views
The
BC
and different planes of the world [loka], the meaning and different forms of (gati) and Karma philosophy The essence of the doctrines and ethical teachings of Parsva as embodied and exposited in Isibhasiyaim has been motion
summarized Moreover, the teachings of Parsva presented in the Sutrakrtanga, the Uttaradhyoyana, and the Vydfchydprajfiapti, have been elaborated
The
his
facts
names
of five Kalyanakas,
,
about Parsva, as noted in the Paryusana-Ka/pa, like the dates and names of his eight Ganadharas and die number of
are mentioned in the
disciples etc
Jama
canonical literature
literature"
hymmc
gives
the historical
which includes the time, language and About 25 citations from the different hymns with
Literature
232
VARSHA G JANI
SAMBODHI
the images and temples of Pars"va in central There are three papers regarding Bundelkhand of Uttar Pradesh], Orissa, Bengal and India [Madhyapradesha and of Gupta and post detailed narration of the five images
Ellora caves
The
Gupta period,
have been given Moreover, five images of Pratihara period sixteen images of four territories of Central India is also description of about the art of the Mathura tradition was also included The study shows that
followed in Central India
of
of Bengal
common
characteristic positions have been discussed along with The description of thirty one figures of Parsvanatha of traits
numbering 30
to
34
is
given,
in
Southern India" two papers of "Jma Portia and his Temples in Inscriptions Kannada inscriptions have been described in detail It shows that Jaimsm never became a popular religion in the Andhra Pradesh among the local
In
five
in
Kannada and
is
Sanskrit
a firm foothold
Two
details of fifteen
and Gujarat gives the Parsvanatha Tirthas of Rajasthan and eight Tirthas of Gujarat the medieval and late medieval Tie facts about Gujarat Tirthas are available
papers
on
Svetambara
literature
The present work highlights all subjects of Indian history, culture, art, literature and Jama Philosophy The papers also reveal anthropological as well as
The style of papers is scholarly and Sastriya It will serve as important research material from historical and view points especially for researches in the field of Indian folk-tale The rich literary narrative and linguistic data of such work may be helpful for A 1000 A. D filling up gaps in our cultural history of the penod around C
ontological interpretations of this special nexus
cultural
congratulations
work
editions, in Hindi,
A humble
to afford
request can be
made
to publish, if possible,
new
a wider publicity, and to motivate the researchers to undertake some related work in the subject Varsha G. Janl
Vol
XXII,
1998
REVIEW
233
The BRHAT-KALPA-NIRYUKTI of Bhadrabahu and the BRHAT-KALPABHASYA of Sanghadasa Gani, edited by Prof. Willem B. Bollee in
Romanized and metrically revised
selective
from related
texts
and a
Glossary
Published, in three parts, by Franz Sterner Verlag, Stuttgart xxiv + 411, Part II, pp xxxiv + 421, Part HI, pp I, pp
Preface,
Prof
when
Bhavnagar
lucky
enough
their special reserve, a copy of the six-volume Brhatfcafpasutra the work being long out of print by then This is, he thinks, probably the most valuable and well-known among the many texts edited by the scholarly sadhus Caturvijaya and Punyavrjaya In his very brief Introduction, he has made die following
observations
to the Paryusana-Kdpa, which is worshipped (1) The old Kalpa-sutra as opposed and recited on six days at the annual religious festival of the Svetambara Jams monsoon four-month the of middle in the penod, belongs to the large body of
the
Cheda-sutras, the
of the Buddhist
(sadhu-) kalpa,
Vmaya
it is
Also
known
as
mam
precepts
of the canonical disciplinary literature of the Jama, the collection of and prohibitions Duly observed they effect the fulfilment of right
conduct (fcaZpa)
(2)
Th Jams
in
many
shown
Dasatrutaskandha- and Pamcakalpaby the Nisltha-, Mahan&tha-, Vyavahara-, like NiryukQ, (Brhac-)curm, (Brhad-)bhasya, TDcd, sutras, but also exegetical and of of both groups still waits to be published Wttt, etc The greater part
some texts
(3)
like
Pamcakalpasutra and
its
name
is
known
and his pupil Punyavijaya In the 1930's, the two learned monks, Caturvijaya of the Brhatkalpasutra with Bhadrabahu's produced the six-volume edition CE ?) and the Vrtti or cent (6th Nuyukti (1st cent CE), Samghadasas Bhasya and continued from vs 608-3678 by Malayagrn in the 12th cent,
TM
(4)
begun
by Ksemakirti
for
memory The ntryukta, as is well-known, may have been composed ere metrical Following the monastic teachers, and for that very reason they or Mulabhasya from Brhadbhcuya the stanzas expansion of topics to be treated
as
aids
234
or
KANSARA
SAMBODHl
Mahdbhasya were added Thus, Bhadrabahu's small onginal swelled to nearly seven thousand (7,000) aryas These additions are often quotations from the Avasyaka-mryukti and Oha-mryukti, while the Nisithabhatya and the
Visesavasyakabhasya
(5)
cite
the
Brhatkalpa-bhdsya
The pnnted text of the Nifithabhdfya has many variants, often insignificant ones, and on the whole the tradition is less good one than that of the Brhatkalpabhdsya The Ta-srtis and n/n have as a rule not been considered in
his critical apparatus
Much
well
(6)
Larger groups of
what K R Chandra remarked of the Mss in the Paumacanya holds good for our texts as the BKBh stanzas borrowed by NisBh
of
Often the additions are not without interest when, for instance, they contain keywords of parables (iidaharam) which latter exegetacal prose texts, like curni, tikd, etc elaborate One of these, the Nitha-curni was taken up by the late Madhu Sen, as the subject of her doctoral thesis, titled A Cultural
,
Study
and became an informative book which Bolle'e has often quoted in his selective glossary appearing in the third volume of this BKBh The only other scholar known
Jagdishchandra Jain for
its
edition
(7)
late
to have extensively
his
Life
study learned author rarely distinguishes between the niryukh, bhasya, thus disregarding the great difference in time between the various strata of the tradmon
cumi,
and
vrttt,
may prove
be too
metre in question is usually signalled, since this essential for the correctness of the text, whereas prose texts tend to detailed and circumstantial Prof Bollee
Here,
scriptural traditions
the
cultural study as
of the contents
and turn
it
into a
portion of the text which is related, edit, translate and the help of the Oka, etc as Adelheld did with the
Pind'esand
Cm) The entire text can be brought out as a basis for further study, with
Vol
XXII,
1998
REVIEW
23g
complete glossary, as Bolide did with the Pmda-mryufcti and the Oha-mryukti, or with an ample selection of important words, as he himself did the case of small Nijjuktis on the earlier canonical texts The BKBh still
being
vergmal
territory so far,
approach to
start
work
on
it
Prof Bolide has further pointed out that glossanes of this kind may, on the one hand, serve as an index rerum and a complement to the table of contents, on the other, they can provide the new Dictionary of the Prakrit
Languages appearing in Pune and the supplements of Turner's Comparative Dictionary of the Indo-aryan Languages with new words, wordforms and references, and thus may indirectly also be useful for the etymological references in dictionaries
of
a reference,
it
was
metrically checked
like
i/e
u/o,
ta-sruti
Further, various
parallels
which
happened
to
have at
Nifitha-bhasya, Ntryukti-samgraha,
Now,
as
Abbreviations,
regards the contents of Bollee's Edition Part One contains Preface, Summary of the contents of e BKBh vols 1-3 and translation
Volume one
(Vss
1-806),
Volume two
(Vss
Pinda- and
Tradition, Vol
the
The
Nyjuttis
on the Seniors of
Svetambara Siddhanta
two contains
Preface,
Summary
six (Vss
BKBh
vols
4-6 and
Volume four
4877-6059), Volume
Editions
Stuttgart
1994
Part
three
Remarkable Sanskrit words from the commentary, Bibliography, Index renum and Additions to the (vss ) Additions and Corrections to the Glossary,
236
N
list
KANSARA
SAMBODHI
Boltee has
his literary
taken
all possible
would
feel
the best possible beauteous form One research product gets born that this work should be transliterated back into Devanagan
they
may
realize
made known to the notable Jams in India, so that how much trouble a veteran Western scholar has taken
deserves our profuse heartfelt congratulations has presented to the academic world
for
Anyway, Prof
excellent
Bollee
the
work he
NMK
(With Hindi Tr and Explanation) by Muni Nandighosh Vyay Publ Kahkala-sarvajna Srihemacandracarya Samkskara Siksana Nidhi, Ahmedabad, 1997, pp 52+416 Rs 250/-
NYAYASANGRAHA
They help
meaning
of
the
sutras
(2)
When two
sutras
seem
to
apply in a
particular
case
simultaneously, they help in deciding which should take precedence over the other of the two (3) They help in formulating the acceptable usage and
eliminating
The author
Hindi
all
the Nydyas,
of
the
Paribhasas,
listed
utilized in
the
Siddha-haima-fabdanusasana
Hemacandra, and
work
The excellence of
his
Mum
Nandighosavijaya
translating
lies
not only
fulfilling successfully
commendable mission of
Sutras
lucid
.
Hindi,
but
and elaborating the original Sanskrit also in his learned Introduction, entitled
Eha Adhyayana' in Hindi, in which he has discussed the 'Nyayasamgraha the need for the science of grammar, the origin and following 21 topics
his
development of Panbhasa through Panmi, Vyadi and Katyayana, Hemacandra, life and learned scholarship, Siddha-haima-sabddmisdsana and the Haimathe structural system of the Nyayasamgraha,
die author,
panbhdsd-vrttis,
definition
the
terms *nyaya' and 'panbhasa', the necessity of Paribhdsd/ Nydya, the order of the Sutras of Paribhsd/Nydyas, the Nydsa on the Nydydrthamanjusd-brhad-vrtti, the sources of Panbhdsd/Nydyas, the definitions of Mtyatva
Kdryi, the
of the
and Anityatva, the nature of die Anubandhas, die nature and determination of nature and determination of Nimitta, the maxim of Bala and A-bala,
the
supnonty of Apavdda-wdhij
the
the
application
of the Paribhasas,
and
its
restrictions,
Vol
XXII,
1998
REVIEW
237
of Vyadi, the
different systems of
Panbhasds of
Sakatayana and of Hemacandra, the Panbhasds of Hemacandra and Jamendra and the concluding remarks
The
style of the
work
is
quite lucid and simple, but from the variety of his style
affords ample proof of his deep scholarship Thus, to convey the sense of the words jnapaka' (indicator) and 'anityatd' (rnipermanence), he has utilized a
variety of synonyms, to
make the subject interesting and entertaining Thus, for conveying the sense of anttya and anzryatd he has used the words, sthiratd,
anaikdntikatva, vyabhicdri, savyabhicdra While Hemacandra composed, apart from his magnum opus SHSS, his own auxiliary texts, viz the
,
asthestva,
Dhatupatha, the Ganapdtha, the Unddi-sutta, and the Lingdnusdsana, no work pertaining to his own Panbhasds has come from his own pen This gap was sought to be filled by Hemahamsa-gam by composing his Nydya-samgraha
Hemahamsa-gani composed his work, along with an elaborate commentary named Nydydrtha-mafijusd, on Friday, the 2nd day of the bright half of the Mdrgasirsa month of the year 1515 of the Vikrama Era In this work the author
has adopted the sutra style, and in
various
it
adhikdra
and
their
much
in
the
manner of Panini
While Panini
in
his
Sanskrit grammar,
the
Asrddhydyf
had
actually
utilized
them
as
Panbhdsd-sutras,
illustrated
their
use,
their
independent listing and explanation of the Partbhdsds utilized by Panmi m his was first attempted by Vyadi tn his now no longer extant work called
Samgrdha We get information about the Paribhdsos of ancient grammarians m the works of Siradeva, Kaiyata, and Haradatta Vyadi came a few centuries after Pamm and a couple of them before the times of and Patanjali Moreover, we find some Paribhdsds among the Vdrtikas of Katyayana, and most of them
occur in Vyadi
In the
Paniman
tradition, thus
to have
been done after Vyadi upto the twelfth century A. D On the other hand, dunng their this period the systems of Sakatayana, Candras and Kalapa developed
that we find a compact text Panbhdsd-pdthas It is for the first time since then 135 in the second Pdda of the First portion of the Paribhdsds in the sutras 18 to
Hemacandra was Adhydya of Bojadeva's Sarasvatikanthbharana-vydkarana And, named Siddha-Jimmainspired to compose his own independent Vyakarana, (SHSS), from this work of Bhojadeva NMK.
238
KANSARA
SAMBODHI
THE BHARATA-SAMHITA, I E., THE UR-MAHABHARATA (THE OLDEST EPIC OF THE WORLD), Vols HI redacted by MMU Brahma Prof (Dr) Keshavram K Shastree (Bambhama), Gujarat Research Society, Ahmedabad, 1998, (Voll) pp
xxiv
iv
+ 345-670, Rs 600/-
together)
More than a quarter and half century back Oldenberg, the veteran German scholar, opined that the Mahdbhdrarta began its existence as a simple narrative, and became in course of centuries, the monstrous chaos, and that besides the
mam
and endless instructions about theology, philosophy, natural science, law, of life A poem full of deeply politics, practical and theological knowledge significant dreammgs and surmismgs, delicate poetry and school-masterly
platitudes full of sparkling play, of oppressive
images,
dash of
deathof
women,
of empty flood of words and wide, free peeps into the order of the course world This was the opinion of that learned scholar after reading carefully the vulgate edition of the Mahdbhdrata (MBH) And, Dr VS
-
full
of the
felt that the MBH was a veritable chaos, containing some good and much useless matter, and that it was a great pity that a fine heroic poem,which may evenm be found to contain precious gems of ancient Indian history, should have been thus ruined by its careless custodians And, it was under his pioneership that a skillful surgical operation in the form of Higher
Sukthankar too
Lassen that in the there are pieces belonging to very different periods and of very different colour and content
MBH
everything that appeared to him like didactic digression, he obtained at first an edition of some
even
Vol
XXII,
1998
7,000 or 8,000 stanzas, which seem to have satisfied Sorenson stood by itself for more than eight decades
his soul
couple of decades back the veteran Indian scholar from Gujarat, Professor Shastree of the B J Institute of Learning and Research, Ahmedabad, undertook the love's labour, though not to lose, of extracting the original core called "Java" and later on its amplified form
Keshavram K
epic
"Bharata"
He
based his work purely on the internal evidence available even in the vulgates and in the Critical
to him that there was a Bharata-samhita of 24,000 slokas in extent when the Anukramantka Parva came into existence The author of this sub-Param had the
this
was confirmed by the fevaldyana Grhyosutra (344) that mentions "Bharata" as also "Mahdbhdrata" as two distinct works At the time of separation of both
these
1
recessions the
MBH
it
tfofcos
(MBH,
56
13), containing in
also
Prof
from the
Shastree found the clue to discover the Bhdrata-samhitd of 24,000 s"Iokas list of contents in the slokas 37-39 of the 55th Adhyqya of the A"di-
it was felt that the poem ended with the victory of die Pandavas causing Duryodhana's death And, these conclusive flokas, viz 7, 2122, of the 61st Adhyaya of the SaZya-param were located by him Again, he found the statement about the entry of Yudhisthira in Hastinapura in the 14th
end
sloka of the Afvamedhika-parvan, though the total victory should have had after the completion of the Asvamedha sacrifice (MBH, XIV,91)
its
3 1)
Thus He,
arrival of the
first
Pandavas from
MBH
was
full
matter scattered here and there, under which the historical matter was lying hidden Then, again, the truly puzzling problem was of the superhuman
characteristics of Krsna,
to
be
easily discernable,
and wherever such narration occurred they were found and their very absence being found to be much helpful
24Q
M KANSARA
SAMBODHI
inserted at later the narration They were all, as found, in restoring the flow of established as supreme godheads during the dates when both of them were
Puranic
penod
found that some verses of
in the
When he
First Adhydya of the Bhagavadgitd are 47th Adhydya of the Bhisma-parvan with slight changes, the proper place for the BG was where they were more suitable, he felt that and that the BG of 18 Adhyayas between the 42nd and the 43rd Adhyayas, but perhaps in the Mahabharata, not be included not only in the Bharata,
found repeated
could
too
to his opinion, a purely independent metrical It might have been, according a creation perhaps of some ancient date, Upamsadic composition of repute existence during the verses only, and coming comprising about a hundred of the Bharata, not earlier than perhaps between composition the formulation BC and die 6th century BC And, the B G of the 700 hundred 15th
the
century
well before the time verses got inserted in the old text of the Mahabharata been separated when as yet the Northern and die Southern recessions had not
as such
As regards the Jaya Samhita of 8,800 verses, it was not unknown, as is clear both Vyasa from the verse specifically mentioning the number of verses that and Suka knew but perhaps Safijaya did not Professor Shastree located them
and published them as the Ur-Bharata, that as the tame of the King Janamejaya, and
revised
is
later
on VaiSampayana prepared
and enlarged version in the form of the Bharata, adding the prolonged die king Dhrtarastra, and expanding it to die dialogues between Sanjaya and
extent of about 24,000 verses
congratulations from die comity of scholars incessant painstaking labors that he has
Thus, Professor Shastree nchly deserves the and lovers of Indian culture for the
undergone for years together in bodi the Jaya-samhita as well as the Bharata that were lying dormantly hidden in die vast encyclopedic Mahabharata, that was critically edited by the late Dr V S Sukhthankar and his most worthy followers and
locating
Pune
NMK.
in
SRIMAD-BHAGAVATA-MAHAPURANAM (SATVATA-SAMHITA)
edited
Sanskrit,
by Navmtpriya Jyeshtharam
Shastri,
V Sam
2054, pp,
22+
728, non-pnced
The Bhagavata Purana has been presented afresh in the form of this edition by Shn Navanitpnya Shastri of Nadiad, who is one of the famous popular
Vol
XXII,
1998
REVIEW
241
expositors of the
work
way
Shn Vallabhacarya and as per the rules of religious conduct as laid by his illustrious son Vitthlesa
The speciality of this edition is that it follows the text-readings of the concerned Purana as adopted by Sri Vallabhacarya in his famous commentary, called Subodhirii, which is held in high respect by all the Suddhadvaita Vaisnavites Thus, from the text-critical viewpoint it is an excellent record of the text of the
Purana as adopted by the famous Acarya
In his Sanskrit Introduction, tided Prakdfana-prasada-prdkata,
in
he has discussed
Anubandhcatustqya, as also die specialty of the Purana from the viewpoint of a staunch Vallabhite Vaisnava It is thus a very the work useful fulfilling urgent needs of Vallabhite Vaisnavas in general and
the traditional
way
the
who would
find ready at
hand mine of
in
famous commentary
Sdtvat-Samhitd,
is
quite a different
work
of that
name and
it is
Purana
NMK
JDSfA
(L
ANANTANAHA
1998, pp
Kumar Paganya,
24
CARIYAM D Series
400/-
L D
Institute
of Indology, Ahmedabad,
747, Rs
work is a biographical epic based on the life of die 14th Jama Tlrthankara named Jina Anantanatha It has been edited and published from a single extant paper for the first time by Pt Rupendra Kumar Paganya Jnana Bhandara m manuscript preserved in the Samvegl Upasrasya too much Ahmedabad Being a very old manuscript, some of the folios are and that the gaps are almost impossible to fill Over dilapidated and worn out
above the mistakes, and a general tendency
ccha, pa/e, e/pa, dda/tta,
to
va,
ttha/
at times written tth/ ddha, v/o, etc, the scnbe has ones like etc, in place of the conjunct single consonants like fcho, no, ma, tha, He has at tunes failed to understand the padikkha, nna, mma. ccha, ttha, etc the previous one Hence, the mdtrd of the subsequent syllable as a part of as it is in the manuscript, even though editor has preferred to keep the reading
it
was
difficult to
make out
its
meaning
242
KANSARA
SAMBODHI
has given an account of the manuscript he this epic, the details found in the has utilized, the gist of the narrative the authorship and his work, the sources of the Grantha Pra&sti of the Ms the biography of and a list of the details about twenty-seven incidents
In his Hindi Introduction, the editor
epic,
Anantsanatha
The
his
original Prakrit work is divided into four Prastavas, treating the events of three previous lives, his birth, his marriage along with consecration as a
king
and
his
initiation,
sermons
The work
consists
and his attainment of supreme wisdom and his of 9610 Gdthds, including the final six Sanskrit
verses of author's
Prasasti
Published as the
work
is
it
and
it
to take
up
and
work.
The author of
work was Acarya Nemicandra-sun of the Vada-gaccha, and famous Acarya Amradeva-sun, the author of the Akhyanakamamkosa-vrtti From the Prasasti at the end of the work we come to know that
a disciple of the
he composed this work the year V Sam 1497, which means he lived in the late half of the 15th and the first half of the 16th century of the Vikrama Era
Pt
Prakrit
Paganya has rendered great service to Indology by bringing to light work, and for it he deserves our congratuations NMK.
this rare
ACARAMGA
edited
PRATHAMNA SRUTA-SKANDHA
Jam Vidya
PRATHAMA ADHYAYANA,
Ahmedabad, 1997, pp
xxvui
Vikas Fund,
The
to
It
Adhyayana of the First Snita-skandha of the faaramga, is considered earliest and oldest composition of the Jama Ardhamagadhi Agamas has been re-edited linguistically only The task undertaken its editor Dr
be the
First
is a Herculean one as per the opinions of various scholars and particularly of the late Agama-prabhakara Shn Punyavijayaji and Pt Bechardas Doshi It took the editor ten years of painstaking labor to prepare this edition as it was first of all to very necessary sort out the archaic wordforms of the original Ardhamagadhi from the published authentic editions of the important Agamic Ardhamagadhi texts and from the all available manuscripts It entailed the preparation of thousands of cards for the
K R Chandra
by
Mum
REVIEW
243
word-form
By way
Dr
Chandra had
published three works to do the spadework The first one was about discovering the ancient archaic ArdhamagadhI language of the 5th century BC when Manama delivered his sermons in that language to the laity The next one was about the restoration of the onginal language of the texts And
ArdhamagadhI
the third one was the exploration of the ancient traits of the ArdhamagadhI language from the Prakrit Grammar of Hemacangra, and those of others
that right from the times of the 24th Tuthankara Mahavira, the emphasis has been on the contents of the sermons delivered by the great Arhat, than about the exact nature of the language, since the
oral,
that
it
was the
preserve
traditions
known as Ganadharas, to reduce them them in oral tradition, and that the
were sought to be reduced
thus preserved
oral
to written documents
much
later,
from
by
up the
uphill,
and
almost impossible, task of discovering the onginal nature of the language of the times of the great Tirthankara, and has been working on it with utmost missionary zeal In this he has obtained the commendations and encomiums
Prakrit language
and Jaimsm,
like Prof
A.M. Ghatage,
GV
Tagare, Pt
Banerjee,
M A
Dhanky, Prof
others,
beyond
controversy that the language in which Lord MahavTra taught his sermons was
definitely archaic
It
ArdhamagadhI
should be noted that the editor has gone about the task undertaken by him First he has presented the concordance of the
Vidyalay,
orthographic variants sutra-wise from the editions of the Mahavlra Jain the Agamodaya Samiti, the Jam Vishvabharati, the 6ilanka's
commentary and from several earliest known manuscripts of the and 15th centuries Nest he has documented variation between
13th,
14th,
writing the
nasal consonant as a dot or homo-organic (porchsarvorna) nasal, between the n and n, between preservation, voicing or elision of the intervocalic stops or the
stop-constituents of aspirate stops
Dr
in
about
244
KANSARA
and
later
SAMBODHI
all
word-forms, along with a the word-forms of the restored text, and has
text
presented
in
parralel
along with
the
corresponding
texts according to
known
earlier editions
work by Dr Chandra succeeds in giving a glimpse of some phonological and of which we find morphological features of the original Agamic Ardhamagadhi,
a later form in the Eastern As"okan inscriptions
And
available
data
Dr Chandra has tackled one of the several aspects of the task of restonng the Agamic texts Other requisites for forming a sound, authentic and trustworthy
idea of the original character of the
Agamic
texts
they have
tales
undergone,
are
are
those
of tracing
verses, stylistic devices, themes, legends and and commonly shared by the early stratum of the Ardhamagadhi and the Pah canonical texts
meanings, expressions,
that
phrases,
specific
This
is indeed a stupendous, rather Herculean, task of important research work that may be taken up by other veteran scholars and students of the Ardhamagadhi canon, for which Dr Chandra has taken for himself the role of a torch-bearer, and which should be undertaken with regard to the senior texts
of the
be realized
nny
Jama canon The importance and the stupendity of the undertaking can when it is taken into account that Dr Chandra could cover only a one part of the one of the eleven Agamic texts
Let us hope, inspite of his uneven health, he continues to inspire some of the like-minded scholars of Prakrit languages and Jamology to take up the bid and continue his researches in the field with all the earnestness it deserves
NMK
JAINISM IN INDIA
.
fully
Nicole
Tiffen,
This excellent volume comprising high-class photographs of the Jam temple of Pahtana, Shankheshwar and Delaware, and Ranakpur is a rare feast for the eyes of a connoisseur of Jain art and architecture of
Gujarat
in
In he
introductory
article,
entitled
"The
Jam Community
India'
Professor
Vol
XXII,
1998
REVIEW
right
245
the
Jam community
Epics,
Upamsads, through the Great the Ramayana and the Mahabharata, and has remarked that although
of the
the
their
is a tmy minority group consisting of about three million, importance is not inconsiderable because of the part they in the activities of the Indian Republic She has given a bnef picture of the way of their
Jam community
religious beliefs
And,
at
and practices, of the highly austere life-style of the Jam monks the end she has noted that it is remarkable that one of the most
listened to,
and diffused
his
own way,
message preached around the middle of the first millemum who were going to form the Jain Community, that very BC, same community who, in 1974-75 solemnly celebrated the 2500th anniversary
to the faithful
of MahavTr's Nirvana
Just
on the page
is
facing the
first
one an outline
Rajasthan
Ahmedabad, Cambay, Shatrunjaya, and Palitana, and a few other places The follows two photographs one of the nuns of the Shatrunjaya and the other of
the pilgrims climbing
up
About forty-two color photographs are given in the section pertaining to a bnef write up by Nicole Tiffen Palitana, and each photograph is preceded by
Among
these
are the photographs of one of the many litters used to help the forecourt of the fortress, hill, of the outer wall,
Pujans,
the great east gate, the a group of pilgrims climbing the sacred hill at dawn, Tirthankara the tower of the temple of Chaumukh, a statue of the
Admatha, a
Jam Brahman
by the Jain Brahmin after they inside from Rajasthan listening to an address, servants and pilgrims meditating one the Jams seated in the lotus position on the marble floor,
the
about to bless a delegation, pilgrims being blessed bowed before the statue of Adinatha, the donors
mam
temple,
near the
little
between the 863 temples of Shatrunjaya, the and the Tirthankara statue, a Jain temple of Rayana puja
ancient
of the temples of Chaumukh on Shatrunjaya, passing through the courtyards time of dngi or the offering of Jams ready for the morning ceremonies at the mam statue of the Tirthankara a line of the faithful before the flowers the entrances to the temple of Admatha at the bade of a rocky shnne, one of a marble kiosk on the way Chaumukh (1618), the sacred hill of Shatrunjaya, on way back from the temple to where boiled water is served, a Jain family famous guru of Pahtana, a Shraman Abhaysagaraji, a Palitana, the Jam
Mum
246
M KANSARA
the entrance of the
SAMBODHI
(great
statue
in the
Bahu temple, a of dusk, sage) a luminous ochre of Mahavlra the 24th TIrthankara with ears of diamonds and enthroned Bahu temple, the Samosaran temple in Pahtana (1986), two flights of
Parsvanatha and Mahavira, part of the
singing
dome and
Tiffen's
the
108
"identities",
girls
Jain girls
and dancing
in
honour of
visit,
dancing and singing for the Tuthankaras, the Jain girls seated in poor woman waiting serene at the nursery, Ihansnyi the Mother Superior of the Palitana nuns, a ceremony of induction of a nun by the great Jam Brahraans and the gurus of Palitana, a
young
novice nun turning in front of the little tabernacle containing the statue of the Tirthankara Adinadia, two nuns in the Pahtana lodging house, the dressing of die bride, the first part of the wedding ceremony in which the future husband
presents the bride with a ritual bouquet, and a
ties to
pertain to a
Of Shankhesvar and Dilwara, eighteen photographs are included here They young lady sitting beside the exquisitely carved pillars, a woman
bringing
offerings
of unusual
shape and
flags
in
strange materials
like
six
pots
women
sacred
clad in the
bearers
of the
carnage led by a
Jam
carrying a
lion
emblem
of
in
charge of the ceremony mounted on to it, the two temples of Dilwara, Vimala Vasahi and Tejahpala seen over the top of their outer wall on Mount Abu, preparations for one of me day's ceremonies in front of the sacred shnne, one
of die parts of the 52 gateways of the temple of Tejahpala, the statue of a Tirthankara in a niche in one of the Tejahpala gateways, the wild rocks of Mount Abu seen across die courtyard of Tejahpala temple, inset carvings in the
ceilings of the outer gallery of the sanctuary, details of the inset representing the tutelary goddesses of Adinatha, one of the many domes sanctuary of Adinatha dedicated also to the goddess Sarasvati, details domes of the mandapa (colonnaded hall) in Vimala the centre
ceiling
of the of the
of the Vasahi, vast dome in the shape of a lotus flower of exceptional delicacy, another dome of Admatha's sanctuary in the temple of Vimala vasahi with representations of dancers and tutelary goddesses, details of one of the four
pillars
Vol
XXII,
1998
REVIEW
247
And, of the Ranakpur, nine photographs are given They depict the general view of the Admatha temple of Ranakpur (14th century) in Rajasthan, the roof
of
Ranakpur sheltering
several
shnnes making a
total
of 29
mandapas
(colonnaded halls), the' Mukha-mandapa hall housing three four faces of Adinatha each one turned towards one of the four cardinal points, a miniature Jain house with little sculpture of the architect Depaka on the right, statue of Lord Parsvanatha the 23rd Tnthankara with his hood of cobras surrounding
of serpentine tracery and in company of his tutelary goddesses, the Parsvanatha portrayed in greenish-blue in the temple of statue the of the Akbar set in one of the of Vasupujya, Emperor
many
pillars
one of the
pillars
when
the temple of
from the roofs of Ranakpur looking down on the part of the temples with the
1,444
pillars
And
the last nine photographs are about the Jains' pilgnmage to Pahtana They depict the a vast awning of red cotton accommodating about 2,000 pilgrims as
they wait to go up at dawn to the fortress enclosing the Shatrunjaya temples, nuns equipped with their long staffs with the tip carved like a temple pinnacle
which enables them to pray away from holy places, a view of the tops of the temples on the western side of the citadel of Shatrunjaya, some of the
of die courtyards and roofs of the temples of Shatrunjaya built at the beginning 19th century, the three important temples of Shatrunjaya, viz ,Sampnji,
Nandivaradwipa and Kumarapala, a procession working its way into a secret cleft on one of the very wild unspoiled sides of the Palitana region, a meeting of a small group of Jam pilgrims in their traditional costumes, and a general view of Palitana, with the Agam Mandir in the foreground
is
NMK
Lele,
(Marathi)
by Dr Vaman Keshav
Inhas-Patnka Prakashan, Thane 400 602, 1997, pp 205, Rs 250/in Kahdasa has been eulogized as the foremost among almost all the poets and Pais"acl poetic field of ancient and medieval Sanskrit, Prakrit, Apabhramsa of thousands of poets of that have come and gone and in
literature,
the
spite
of years, he has been declared as but unique during the last so many hundreds and two lyncal poems His literary output is limited to two epics, three dramas, estimated as the best one, so much his dramas, the gakuntab has been
Among
248
so that the
N M KANSARA
poet Goethe So far, no study of this has come to our notice
SAMBODHI
German
danced
styhstics
have placed it on his head and work earned out from the point of view of
is
said
to
Hence
is
this
attempt by Dr
the^
Lele
characters
like
The
structure
of the Sdkuntala
bilingual,
high-class
the Sanskrit, while Sakuntala and others speak Dusyanta and others speak in the evaluation of the in the Prakrits According to the norms of styhstics, in which the text has been structure and style should follow the language the Prakrits, he has with not conversant is But since the author
composed
of the Prakrit part of the text of depended on the Sanskrit rendering (chayd) the drama Western scholars have studied this drama in its English translation and based their conclusions on it Hence they may not be regarded as
normative
Now, the Sdkuntala is a drama, and as such it is meant to be witnessed as been categorized as a visualbeing enacted on a stage For this reason it has cum-audible literary piece In the case of the literary works like epics and
lyrical
to
mentally visualize the incidents and the characters, and they have to be recreated mentally for the sake of enjoying them On the contrary, in the case of a drama, both the incidents as well as the characters with their dressings
and dialogues are present alive in front of the audience, and are in no need of being imagined In view of the use of more than one language, the ancient Indian drama is but a mixed literary piece
status
Dr Lele has analyzed the Sdkuntala stylistically from the points of view of the and styles of the languages, of the dialogues and the moods expressed
therein,
styles,
the used
by various characters
dramatist
first
in
all
the
drama
The western
styhsticians
believe
that the
of
prepares a rough draft of the script of his drama, which he might revise again and again many times over with care, which process they call by the terms
"revision,
But since
refinement and polishing" and which makes the literary piece perfect we have no record about the original manuscript written by the
we have no means to pass any remark about it, although the Indian rhetoricians have also approved this process like Bhamaha and Vamana
Kalidasa himself,
In his last chapter pertaining to suggested additions and alterations in the extant text of Kalidasa's drama, he has crmcally examined as many as 175 cases in which the text needs to be revised As the of
regards
purpose
making
Vol
XXII,
1998
249
towards the conclusion of the chapter that since this drama was unique some of the members of the audience may have text the and the copied got process might have been responsible for the flaws
clarified
these suggestions
he has
at present Further, the author has no intention to prove the superiority of his talent, or give vent to his ego, connection to the highly celebrated ancient poet His intention is to just present impartially the result of his academic application of the stylistic analysis of the extant text of the
noticeable
drama, and to point out that they are not worth neglecting, since they detract the work from its status of a literary work fully free from poetic shortcomings At the end of his monograph, Dr Lele has given a bibliography listing about thirtytwo English, one Marathi, six Sanskrit and one Hindi works utilized by him for
reference
This
work
is
classic
and
is
to
the
NMK.
WRITINGS ON MUSIC (Guj ) by Madhusudan Dhanky, Shardaben Chimanbhai Educational Research Centre, Ahmedabad, 1997, pp 22+117,
SAPTAKA
Rs
66/-
is
in a
way
one of the rare one soly devoted to the art criticism It is thus a sort of the first sunray directed to the yet uncultivated dark corner of exposition and
criticism
the field
contains
This
work
all
seven
articles,
publisher
Dr
Purovacana Alapa Sdthe Vdrtaldpa by Prof Hanvallbh Bhayaru, a Purvavalokana by Prof Hasu Yajruk, and the Prastavika by the author himself
In
and title, "Agiyo Ane Svarna-bhrajnara" (The Fire-fly an able study of the compansion and the contrast of North Indian musiv with the South Indian one It is such as only Dhanky
could do, highly conversant as he is with the intricacies of bringing forth with elaboration in the precision the proper tunes of particular octaves, with their
the Madhya form of Alapa, the melody set in the Vilambita rhythm, the one the Druta one, all them intertwining appropriately one and the one finally m their a variety of Tanas and frequent play with the intricate rhythmic
body
modificatory variations
the
17
250
N M KANSARA
why
should there be so
SAMBODHI
question arises as to
styles
late
much
difference
back in his classical Bharaff, Pundit Omkarnath Thakur long has been rather discussed less, and mostly Prof Dhanky notes that the problem But has only Dhanky some with presuppositions satisfied people have been the problem on his own, and drawn himself entered into the style and explored Thus he has noted that while there is in the his own impartial conclusions method of fixing up the proper places of Northern tradition a very systematic the musical notes, of touching the lowest notes of the tis, of strengthening ones of the Tara octave, of training up the Mandra octave as also the highest melodious musical piece, there is no such the vocal cords to bring out highly Southern one The number of the popular Ragos in the provision in the that in the Northern one, and Southern tradition is comparatively greater than five compositions each and in the former learn at least four or
the trainees
by the celebrated While the problem has been very elaborately explored work Pranava
is
in
to another
the
second
article,
of
is after all a basic and Emotionalism in Music') he notes that a musical note ti become a main a note when the fixed unitary &ti, which becomes
up
of a rti is so subtle, like a point of a needle, that point of rest But the nature Thus it is with great effort that it is very difficult to clasp it on any fixed place one grasps the true Sadja note in the case of persons from persons or different musical instruments It is when the proper place has been grasped with
start getting manifested precision that the emotional effects
In the third article, 'Raga Malkosa-num Asli Abhidhan' ('The Original Nomenclature of the Raga Mafafcosa ), Prof Dhanky has noticed that there is in the melody named 'Hmdolam' which resembles the melody called Malakosa'
1
drawn
Buddha Octave
in
known
it
is
since TTifita, which might prove a very useful discovery at present very difficult to determine the nature of the ancient
as the Bhairavf
fundamental pure octave of Bharata or Sarngadhara, and it is unanimously accepted that it was like that of the current Kofi Thata And, it further follows
that possibly the
melody
prevalent in the
REVIEW
251
The fourth
article,
'Samgita-mdm Vddyavddana-m
resthata' ('The
Supenonty of
Instrument-playing in Music*) justifiably supports the viewpoint of Gayaka-raja Although the throat is the best instrument, the singers take the assistance of the
instruments to supplement their deficiency Ustad Bisrmllakhana imparts instruction first by singing, and then asking the students to produce the same
melody through
playing
his
Jsahanai
Thus, singing
is
The
fifth,
sixth
articles,
G Dordisdmi' respectively, are biographical in nature, Jayadeva Simha' and but they throw considerable light on various aspects of Indian musical lore,
pertaining
to
various
Ghardnds,
ladies
Over and above their being research ventures in the field of Indian music, they other present the specimens of real research articles, as distinguished from
write-ups like reviews, studies, and criticism
NMK.
SANSKRIT RAMAYANAS OTHER THAN VALMIKTS, THE ADBHUTA, ADHYATMA AND ANANDA RAMAYANAS by Dr. V Raghavan Dr V
Raghavan Centre For Performing
Rs
Arts,
Chennai-600 020
1998, pp
MV +
143,
100/-
The prune intention of the Dr V Raghavan Centre has been to bring out hi research activities in the area unpublished works and continue to encourage a of interests that he cherished during his lifetime The present volume is three the on Edmdyanas It gives a remarkable compilation of his lectures
them from more than one point of view, as also an idea of the and the new insights depth of his scholarship, the method of his presentation, these new into the very purpose and the scope of the compilation of influenced the Indian Ranmayanas when the Valmlki Ramayana had already
insight into
The main purpose of the Adbhuta Ramdyaw is to present the Sakta religion as the forms and philosophy SIta is made the central figure here and identified on the model of the of Sakti, Mahesvari, Dorga, etc Her glory is described On killing Ravana she and is made to act like Mahakafi the
Gita vibun-yoga of is described as dancing on
his
body
in the ferocious
form of Sakn
Certain
252
N M KANSARA
SAMBODHI
Sita
is
here the Ravanas, one with ten faces and another with thousand ones are envisaged It was the latter who was destroyed by Sita Her marvelous acts performed while killing the senior Ravana justify the tide of this
made
work
as 'Adbhuta
one
the
Much
of
its
as the role
Adhydtma Rdmayana It has a philosophical orientation philosophy is drawn from the Bhagavata Rama is described here model of Krishna Bhakti is given utmost importance, the intention
is
This work is known to have considerably and presents the philosophy of Ramananda also Its aim seems to correlate the teachings of the Bhagavata and the Rdmayana and relate these two incarnations to the same Supreme God Visnu
being to popularize Rama-worship
influenced Kabirdas and Tulsidas,
The
start
third lecture
is
in
than abducting Sita This work introduces a number of background episodes to explain the conduct of KatkeyT, Mathara and a few
earlier
much
other events that are apparently unjustified The too follow this technique It also introduces a
particularly
the Vildsa
Jam and Buddhist traditions number of pleasant events, justifies its name
Raghavan
neatly
its contents, compares the same with Valmiki's narrations, Bhagavata and other Puranas wherever necessary, states the changes, additions and the omissions made, brings out the philosophical and religious points referred to and evaluates the total contribution made
presents
M M
Prof
T T Pandurangi
work
NMK
commonly
tradition
CE The tradition has been jealously preserved by a few of Cakyars and Nambiyars as performers and a few hundred enlightened people around the temples as spectators The tight discipline and ngorous training of the performers perhaps accounts for the qualities of precision and orderliness that are still the hallmarks of Kudiyapattam performances But what distinguishes the Kudiyapattam theatre from theatres in
centuries
eleventh
believed that Kudiyapattam is the only surviving performance of the classical Sanskrit plays written between the second and the
families
REVIEW
is
253
many
women
in
it
both as
actresses
this
and
as singers
It
is
women
in
Kudiyapattam
depth
years of patient watching, listening and discussion, to write the same He is one of the few who can write with authority and conviction on this subject
Rajagopalan begins his subject with an account of the different attitudes to the
position of
women
in life
and
Kerala with
its
him
description of the
Kudiyapattam theatre He then gives a graphic 'Act of Surpanakha', the second act of Saktibhadra's
Ramayana play
called
Ascaryacudamam, and the roles of Ravana, sister in disguise and as the demoness without disguise
detail This is followed by a similar account of the first act of are discussed Subhadrd-Dhanaiyayam, and the fifth act of the same play The other plays he are Tapatibriefly mentions as the current repertoire of Kudiyapattam
Samvaranam
(Act
I),
Abhiseka
(Acts
I,
III)
Nagananda(Act
II),
Sdkuntalam
(Act
Bhagavadajjukam
and
annual performances in
More than
a scene
half the
book
is
exclusively dominated
by the
concerned with Nangyar Kottu, where the stage is woman performer Rajagopalan has given
single
told in a series of by scene accounts of the entire Sn-Kj-snacantam by the actress There is more or less a comprehensive to several days, and the points for survey of the whole performance running are quoted in our special attention have been highlighted, and illustrative verses lot with comments on the acting style While the book gives a Sanskrit
along
is
that
it
to understand and appreciate a desire to see Kudiyapattam, and prepares him Paniker of the Sangeet Natak the niceties of the performance Prof K Ayyappa in New Delhi has enlightened us on all these points about the book
Akademi,
his
scholarly Foreword
NMK
254
M KANSARA
SAMBODHI
GANGAVATARANA-CAMPUH
Dixit edited (Sansknt) of Shankara Balakrishna Ganganath Jha Central Sansknt University,
67 +
159,
Price
not
Dr
GC
Tnpathi publishes
Ganges
in
time
It
a literary form of a
Campu
Samkara
Dlksit of Benaras
It is
has been authored by a Maharashtnan named undoubtedly a work of high literary ment The
in
work has been ably edited on the basis of two manuscnpts preserved not preserved the onginal text so well Benaras, although both of them have
work. to yield a satisfactorily critical edition of the
In his learned
as
topics
like
the
and exhaustive Introduction Dr Tnpathi has fully dealt with the the manuscripts its genre, authorship, the term Campu and
its
composition
author, the
the plot, the works read by the author, the other works of the author's estimate as a poet, the political situation of Benaras
and arounc
on
At the end of the book the editor has given an index of the verses, and in tht three appendices that follow, he has given excerpts from Ms No 24792 of th<
Vldyapith containing the writings
of the author,
some verses of
his
seconc
And, lastly the editor has obliged u: by given graphic illustration of some of the Citrabandhas, viz , tht Khadgabandha, the Sarayantrabandha, the Padmabandha, too The last pag<
work, and of his third work, respectively
gives us a photographic picture in black and white of the clay sculpture o Makaravahinl Ganga at Ahicchatra of the Gupta penod Dr Tnpathi has thui
owe
NMK.
(Sanskrit)
BHARATl-MANGALAYATANAM
+
2,
by Dr
is a collection of poems of Dr Ramanarayan Mishra, Reader, Ganganaths Jha Central Sansknt University, and Allahabad It includes the Gangdstava o 110 verses (pp 1-19), the Udbodhanam of 13 verses and the Acaryabhivandancm of 10 verses (pp 20-23), the ManobMvaprastutih of 291 verses (pp 24-73), th<
This
Vol
XXII,
1998
REVIEW
255
Atmamrifcsanam of 130 verses (pp 73-95), the Mangaidcaranopahita-sodhakaryakramah of 109 verses (pp 96-114), the Siddhanta-rahasyam of 41 verses
(pp 115-121),
the
rfdharf-tifcanusmrtih
of 71
verses
(pp 122-129),
the
Sri-
Vat Dhdmavasi-P Bhu Sftdrdmdcdrxa-suprabhdtam of 50 verses (pp 148-156), the Atma-mvedanam of 138 verses (pp 157-180), the Mangalam of 149 verses (pp 181-206), the Mangalabhurmh of 98 verses (pp 207ri
223), the Bhajata re mantya fcamaiavaram. of 120 verses (pp 224-244), and the Jagaddcdrya 108 rf Visvdksendcdryandm samstavah of 24 verses (pp 245-250) The last two pages give an Errata
Of
and
the Sri-tirthardja-praydga-stava,
the
Sri-rfidhd-stava
Bhajata re manuja kamaldvaram are concerned with philosophical topics and are conducive to mental peace, if they are recited daily for some time and memorized Some of his thoughts incorporated in the verses of his Atma-ravedanam are really interesting and instructing to people in general and
politicians
in
particular
Thus,
for
instance,
the
verse
|
"Ya rajamtir na
SamaSrita sangatimanoratha-pluta, aprajajananam anurodhakarmana mantrana"drta, Sa naiva lokabhyudaya-prabhavri 1" suggesting that the administrative policy that is hot ambitious, not supported by public mandate
1
is
The poet has used a variety of poetic metre which scholarship and profound literary equipment NMK.
nch
1982, a-th
This book incorporates the doctoral dissertation of Dr Doshi, at present working in the Ganganath Jha Central Sanskrit University, Allahabad, as a
Pandit scholar
Muni Vidyanand
of Mudabidri
Jam Math
as
contributed
Foreword
entitled
Dr Doshi has noticed two points after deep study of the works on philosophy and ancient scriptural literature that there has been prevalent in India right from the Vedic tunes two parallel thought processes, one of which was the
Anekdntavdda and the other was
parallel
256
N M KANSARA
are mentioned in the later works
its
it
SAMBODHI
And they
and philosophical systems too Its formal installation has been effected by the has come to be known by the specific name of
The book
is
The
first
who contributed to development of the Anekdntavdda, and the veteran thinkers The second chapter discusses its nature as a principle in the its development
Jam Agamas, and
others
its
later
The
third
its varieties, the Syd.dva.da, the Saptabhangi, and chapter brings together the views of the veteran thinkers
opposing the Anekdntavdda, and they are discussed in detail after presenting them in a sort of tabular form Further all the refutations that are found to
Jam
Not only that the discussions by the authors that are not counted as opponents as such have also been presented in this chapters In the fourth chapter are
collected
as
also
of the
modern
is
point of view of
relevance
The
chief contribution of
Dr Doshi
work Here
he has discussed the relevance of the Anekdntavdda from the points of view of religion, society, Iiterature-art-culture, internationalism, political policy, and has
emphasized that it is the life breath of the world peace, and of democracy While surveying the Anekandc outlook in different systems of philosophy, he has highlighted the harmonizing effect of the at Anekantavada, pointing out the Advaita of the Vedantins is in fact the Samgraha-naya, the materialism of
the Carvaka
is
the Vyavahdra-naya
is
die Buddhists
and the Paryayavada or the Ksanikavada of but the Rjusutra-naya of the Anekdntavdda
serves
its
Dr
its
Doshi's
work thus
to
present
origin, its
scientific
the
modern
development in later times and discusses age from various points of view It is thus
a valuable contribution to the Indian philosophic research in general and the Jamistic one in particular The work deserves to be accessible to those who can read in English only NMK.
Vol
XXII,
1998
REVIEW
re-edited
257
by Dr Vishvambhara-natha-
297, Rs
54A
Vishvambhara-natha-gin, a Senior Professor, Ganganath Jha Kendnya work on Vishvavidyapeeth, Prayag The Vadi-vinodah is an independent Sanskrit
Dr
Dr
Nyaya philosophy,
or
a debate
topics
edited by
M M
Ganganath Jha
in 1915,
it
and had
with the
been out of
few decades Dr
V N Gin
has re-edited
The author of
fifteen
this
work
is
),
who was
five
a son of
He
has composed as
many
Sanskrit works,
five
of
on the
dramas and one anthology of his Vai&sika, one on the Advaita Vedanta, three
own poems
The Vddtvmoda
is
Sanskrit
of
debating
(fcathd)
Katha can be propounded in scriptural works and Vitanda Out of these three Vada is the
are eager to know the truth debate between Guru and disciple both of whom with a view to introduce and both are detached This work has been composed
debate of the genuine discussion type, the reader with the essentials of a formal the the topic of spiritual importance And to determine the truth regarding
in as simple a manner as to be author has taken care to present the subject as far since he has avoided the use of technical terminology quite entertaining the Indian of the sixteen elements accepted by the as possible
It
explains
topics
logicians
(naiyoyifcos)
is
The work
first
is
called
an Ullasa The
Guna and discusses the Padartha, Dravya, Nigrahasthana The second chapter the sunilanty of Padartha Dravya, Karrm The third chapter elaborates upon
Guna, the nature of Indnya (senses), Then Dravya, Guna and Pratyasam
different
it
chapter
the
nature of Katha,
Hetvabhasa,
Chala,
Jan and
Then Bhatta or Rumania, and Prabhakara Buddhist, Pasanda or Soma, Jam, devoted to and Sabda The fourth chapter is follows the discussion about Vyapti fifth forth by the adversary The the mstruction about refuting the questions put
Carva^
258
KANSARA
SAMBODHI
about hurting the ego of the adversary in response to chapter seeks to instruct
his
question which
is
just not
answered
authors and their
The students
in
who
are introduced
currently to the
like the Tara-samgraha of Annambhatta or the Tarka-bhasa of Kesavanusra, and the like, shall benefit much more and shall be equipped in a better manner and with up do date information and
works
of Sankara Misra
work
NMK.
(in
MlSRA-NIBANDHAVALl,
Sanskrit),
alias
SASTRlYA-SODHA-NIBANDHA-RATNAVALl
Part
I,
by Dr
Kendnya
1993, pp
+ 343 +
xi,
Rs 88/-
his Mangalacarana.
and
his
Ktnan-mvedana
in twenty-
one being
\
"
UP
view of his shortcomings The Sammati each by Dr. Umashankar Mishra and by Ram Prasad Tnpathi, Principal of
in
the
Sampurnand
Sanskrit
University,
Varanasi,
as
also
by an Amukha or
Introduction
by the author
a collection of thirty-seven Sanskrit articles of the author
it
The work
Mishra has
is
mad
Veda, Vyakarana, Vedanta, Sahitya, Dharmasastra and others over an above the six systems of Indian philosophy*
Thus, the
tattvaloka',
articles
etc,
T>/iavartha-vdda-vimar&', etc, treat the topics of Sanskrit Grammar, 'Sahityamimamsd', Vyanjanavrtti-vdrta, etc, deal with the topics of Sanskrit Poetics
is
Sanskrit,
and the
style
adopted
is
Vol
XXII,
1998
REVIEW
259
classical Sanskrit
is
not at
all
name
of the
work Thus,
for
sarvam pravartaten
Yasmis ca
pralayam yanti punar eva yuga-ksaye" introducing it by the words 'Gftqyam apt', presuming it to be the responsibility of the reader to fend for himself to find
as to in
also,
and
at
which number
'
And here
as,
we
say
Bhagavadglta 10 Sab, the next two lines are nowhere to be found in the B G !< This is the traditional deficiency which should be scrupulously removed if any scholar wishes to preserve one's academic prestige There is no doubt about the
scholarship
carefulness
article
of Dr
this
lack of exactitude,
and academic
cited his
By way of
may be
on 'Pamniya
Siksa*
which
is
among
the commentaries
it enlightens the reader about almost all the controversial the work Being in Sanskrit, the work will be accessible to points pertaining to there too only to those who would care to only the scholars of Sanskrit, and
literature, for
which he deserves
encomiums
NMK.
(Sanskrit)
DHATUPRATYAYALOKAH DHATVARTHACANDRIKA CA
by Dr
Jha Central Sanskrit University, Allahabad, 1995, Goparaju Rama, Ganganath pp 1 + 144, Rs 120/-
The author
is
Head
Central of the Department of Literature, Ganganath Jha He has composed these two works, viz, the
in the Dhdtvarthacandnfca, both of which are published The aim of this work is to venture to project the
listed
picture
as
to
in
his
Dhatupatha by
carries
all
Pimm
how many
suffixes
and
in
what
senses
them
alphabetical
order
Mowed
by
its
number
in the Siddhanta-
kaumudi
260
N M KANSARA
part, viz
,
SAMBODH
an index of the sam
The second
the Dhdtupratyaydloka, but arranged nc , alphabetically but rather in the order in which they occur in the Siddhdntc kaumudi Here one can find out in one place as to how many roots are reai
in a single sense Dr Rama has taken proper care in providing the number c each sutra, as has been found in the edition of the Siddhdnta-kaumudi with th
Tattvabodhinl commentary
The work
is
about die
NMK.
BRIEF NOTICES
THE POETRY OF BUSINESS, by Atul K Shah, Colchester C04 3SQ, (Email Web ashah@esses ac uk http,//sersun 1 essex ac
1998, pp
69,
UK
uk/~ashaV),
The author-poet
America,
Africa
issues,
and
book were
writing of this
Although
it
is
to
the
author
believes business
and can be a
ethics,
and in
spite of the
common
is
no room
spread the stones wherein entrepreneurs have been ethical and have been keen to share their success with others, to communicate these ideals and
values,
to
life
The book
collection
titles
like
Money, Whistle-blower,
Shareholders,
Debt,
Sale, Addiction,
Grave, Green Business, Double Life His poetry is but a Draft Pre-Publication Copy -
Reciprocity,
couched in
British English
The book
Subject to Author's Copyright It is printed in very tiny - 8 point fonts - often with centre alignment to enhance the beauty of the poem in print
A few
specimen
will give
In his
poem
"You can rely on our promise Child labour has been kicked out But bullying and hard labour stays in" In Business "I say values are the Education, he writes kev^To education. And you have
entitled Child Labour, the poet concludes
none
"
lasts,
Make
your money,
conscience
Just
Recklessly
Don't worry,
live,
Happily
make your
afford,
psychiatrist"
NMK
(Hindi),
JAINA Anand
SWDHANTA IKSANA
Signal, Jabalpur,
pp
58, Rs
ll/-
262 This
N
book
is
KANSARA
twenty topics of the
SAMBODHl
tenets of
topics
and elements, Jiva-tattva and its path of liberation, proper outlook, reality nature, its various states, the Non-Jiva, Asrava, Karma, Speciality of the
principle
of Karma,
Samvara,
Nirjara,
self-
of mendicants, means development, the conduct of householders, the conduct of proof and outlooks, Anekanta and Syadvada This is very handy and reference NMK beautifully pnnted book to be kept at hand for easy
ATMANVESI
Delhi,
(Hindi),
by
Mum
New
This
work
Jam
saint
early
by
a mother, are narrated through the mouth to 66, while in the rest
by
The learned scholar Yashpal Jam of Delhi has contributed an Introduction (bhumika) in which he has pointed out that his is not a simple biography, it
is
halts, the
first
being that of the childhood, during which the child gave out indications
life
The second part of the book records incidents highlighting the aspects
life
first
meeting, innocent
introvert
life-style,
treasure of jewels,
self-sun,
association with
pilgrim,
the
intuition,
detachment, holy
titles,
purity,
composure, liberation, best spiritual endeavor, regarding others as selves, mercifulness, real grace, instruction of duty, self-discipline, in one resting place, importance of renunciation, occasion, self-confidence,
one's
own
practice of equanimity,
strong determination,
test, highly nearby, inspiration attachment with a detached one, tolerance, humble
on the
Self
It is
hoped that
in his life.
these
goodness
NMK.
Vol XXII,
1998
(Sanskrit),
BRIEF NOTICES
263
KIrti-trayl,
NANDANA-KALPATARUH
work
compiled by
First
Sakha, Shn
pp
93, Rs
Nil
an anthology of devotional Sanskrit poems of the three 'Kirti's, viz, Mum Dharma-kira-vyaya, Mum Kalyana-klrti-vijaya and Mum Ratna-ldrtivyaya, over and above those of their preceptor Acarya Vijaya-sHacandra-sun one has contributed devotional songs about all the twenty-four Jinas, form of classical musical pieces, which one feels have been personally sung by the author The poetic songs about 30 and covering first 31
last
The
cast
in the
pages in
all,
are followed
by a
tribute,
in fact,
the
first
when
sufficient
it,
on
to his path
NMK.
Sri
MUKTAKA-&ATAKA
Maharaja, publ
(Hin.)
Vidyasagara
ji
pp 26
Price
Thinking
and retiocmation
This
book being a
starts
collection of
102 verses, no
list
The book
inner
by the printer's page, dedication, introduction, short life-sketch of the Acarya and his works, and then the poetic pearls A couple of specimen may be presented here
page, followed
Kyom
bhatakatd tu. mudha, Kyom dukha sdhata bahudha Taba mitegi yaha ksudha, Jaba milegi mja sudha ||27j|"
Sapta-svarom se
arita,
Suna Raha
hum
Saraglta
Mano vma ka
ta,
||77||
Here in the first verse the Poet-Acarya points out of the futility of roaming from place to place and person to person, with the added remark that the till one attains to the inner joy of the Selfspiritual hunger will not be satisfied
realization In
264
N
Sadhana
at
M KANSARA
SAMBODHI
spiritual
which
is
referred
neither set in
which a Yogin comes to hear the internal humming sound by numerous saints as the Anahata-nada The verses are a fixed meter nor are they meant to be sung But they afford
author
NMK.
1999,
+
is
79, Rs
20/in
the western-
who may be
genuinely interested to
know about
His Holiness
Pramukh Swami Maharaj, the current Head of the Bocasanavasi ri-aksarapurusottama Svammarayana Samstha, who has been representing the spiritual
Guruship
succession of the
his
under
very powerful inspiration that the unique monuments of Lord Svaimnarayan have been coming up in Ahmedabad, Gandhinagar, Bombay,
his
The book
contains,
ten chapters,
viz,
Early Days,
Scriptures,
Uplift of
Women,
Disciples,
Svammarayan
is
given
Devotion
an ably composed
go through
just for
like to
domg
Lt
so,
if
NMK.
,
PIMAGE by
pp
This
is
it
Col
C C Bakshi
Rajkot, 1998,
144, Rs
160/-
work
is
an English translation of the Gujarati book "Jlvana-na Ramga", and whom the author who came to write
is
by Dada Every letter begins They contain varied spiritual thoughts numerous
saints
spiritual
Vol
XXII, 1998
BRIEF NOTICES a Lt
265
final
position as
Col
In the Indian
Army The
human
life
have been
amply revealed
entitled
in these letters
is
He has
Coscon which
Vaifvika Cetand
NMK.
BHADARA-NA TARA
Rajkot, 1998, pp
(Guj
by
80/-
Lt
Col
C C Bakshi
171, Rs
This book
is
author right from his primary school days upto the end of
is divided into five sections, carrying the high-ranking military officer It (1) Bhddara-nd Tdrd (The Stars of the Bhadar river); (2) Kayo, kaipa headings Moti (Pearls in each of the (The Rejuvenation of the body), C3) Case Case Mana (Our wonderful mind), (5) farming squares), (4) Apanum Camatkdnka Vada (The whole of the bunyan tree has been
.
Anumam Akho
(6)
Prafcfrnafca (Miscellaneous).
The headings
and the of these sections are by themselves remarkable and highly significant, astonished to find tide from that of the first section One 15
book
carries
its
to the height of here a hardcore military office with a soft heart ascending of his writing called sentiments In the last section he has given a piece
poetic
in alliterative prose
its
what
itself
is
important
is
is
which
to be read aloud
line or
and
:
is
thus quite
specimen of a
ne
two here
be
midm
sultdna-nd
hatd
citra-vicitra
pana
NMK
Parshwa International (Guj ) by Hanvallabh Bhayam, Ahmedabad, 1997, pp 56, Rs 60/-. Foundation for Research and Education,
GATHA-MAtiJARl
This
is
Gdhdkota
from the a collection of a hundred poetic pearls Each of die celebrated Prakrit poet Hala alias the Gdthd-saptatati of
celebrated Prakrit
in printed in the form of the original verse the poetic pieces presented here in the editorits free Gujarati translation by the Gujarati script, followed by
266
translator Prof
N M KANSARA
Bhayam The
SAMBODHI
Rtu-o (Seasons) with sub-headings like Vasanta, Grisma, and Anuraga (Attachment) with sub-headings like Samyoga (Union), Sparsa (Touch), Cumbana (Kiss), etc The first thirty-two pages carry a detailed and learned Introduction by the author, giving an account of the
Stuti
(Prayer),
etc
,
Hemanta,
book, the author has given a comparative table showing the original
numbers of the translated pieces corresponding to those that are given to them in this collection This book is a welcome addition to the Gujarati literature
NMK
PATRA]\1
PUPAM
(Guj.)
50/-
some of
the
most
and Prakrit picturesque verses selected from the works devotional poems pertaining to Krisna worship. The verses translated in the form of Gujarati poems are from the Ritthnermcariya
poetical
and
of Svayambhudeva,
the Krsnakarnamrta
and others
Bhayam has found the poetic narration of the loving relationship of the Gopis headed by Radha vis-a-vis Krishna as most interesting and a source on
of poetic sentiments, since they depict their feelings of various
infinite treasure
first seventeen pages, are the poems, with original Sanskrit or Prakrit text printed in Gujarati
Mowed
Part I treats the two topics, viz The cosmic sight of Yasoda, and the cowherd damsels selling Krishna Part II deals with rtuvarnana treating the rams in Vrindavan, and the iarad season in Vnndavan
Part
III
contains a brief outline of the tradition of the Venugita, Gopiglta, Bhramaragita, and reminiscences of a CarurmasI Bhagavata-katha, followed
Appendix
an
by
article
Appendix
Vol
XXII,
1998
BRIEF NOTICES
267
Viraha-bhafcti
about the Krsna-fcridita of Keshavdas Appendix IV is about Appendix V is about the development of the nature of Krishna
III
is
as
Bhagavan
Then follows a write up about the tradition of Krishna poems, the notes, and bibliography Here the author, normally a staunch rationalist reveals a rather
tender aspect of his personality as a lover of poetry
NMK.
ACKNOWLEDGEMENTS
Journal of Oriental Research, Madras
tute
(1994-97)
Madras, 1998
Institute of
on
Vol
No
4,
lANAM
Sampurnanand
Fort,
No
1,
1998
lANAM
Sampurnanand
No
2,
1998
Issue,
April-June,
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;
'r
;
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j
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